A fascinating exploration of the breadth of social, emotional, and spiritual experiences of atheists in America Self-identified atheists make up roughly 5 percent of the American religious landscape, comprising a larger population than Jehovah’s Witnesses, Orthodox Christians, Muslims, Buddhists, and Hindus combined. In spite of their relatively significant presence in society, atheists are one of the most stigmatized groups in the United States, frequently portrayed as immoral, unhappy, or even outright angry. Yet we know very little about what their lives are actually like as they live among their largely religious, and sometimes hostile, fellow citizens. In this book, Jerome P. Baggett listens to what atheists have to say about their own lives and viewpoints. Drawing on questionnaires and interviews with more than five hundred American atheists scattered across the country, The Varieties of Nonreligious Experience uncovers what they think about morality, what gives meaning to their lives, how they feel about religious people, and what they think and know about religion itself. Though the wider public routinely understands atheists in negative terms, as people who do not believe in God, Baggett pushes readers to view them in a different light. Rather than simply rejecting God and religion, atheists actually embrace something much more substantive—lives marked by greater integrity, open-mindedness, and progress. Beyond just talking about or to American atheists, the time is overdue to let them speak for themselves. This book is a must-read for anyone interested in joining the conversation.

Atheism was the most foundational challenge to early-modern French certainties. Theologians and philosophers labelled such atheism as absurd, confident that neither the fact nor behaviour of nature was explicable without reference to God. The alternative was a categorical naturalism, whose most extreme form was Epicureanism. The dynamics of the Christian learned world, however, which this book explains, allowed the wide dissemination of the Epicurean argument. By the end of the seventeenth century, atheism achieved real voice and life. This book examines the Epicurean inheritance and explains what constituted actual atheistic thinking in early-modern France, distinguishing such categorical unbelief from other challenges to orthodox beliefs. Without understanding the actual context and convergence of the inheritance, scholarship, protocols, and polemical modes of orthodox culture, the early-modern generation and dissemination of atheism are inexplicable. This book brings to life both early-modern French Christian learned culture and the atheists who emerged from its intellectual vitality.

Comprehensive, up to date, and engaging, Science, Evolution, and Religion provides detailed coverage of the science-religion debate in contemporary culture and academia. The two authors, Michael Peterson and Michael Ruse, present theism and atheism, respectively, and argue for their positions. Peterson occasionally draws from Christian doctrine to supplement theism; Ruse often supplements his atheism with elements drawn from the larger context of philosophical naturalism. The result is a rich and respectful dialogure and debate on the nature of science, cosmic origins, biological origins, the anthropic principle, and the meaning of life, among other important subjects.

In recent years, the extent to which contemporary societies are secular has come under scrutiny. At the same time, many countries, especially in Europe, have increasingly large nonaffiliate, 'subjectively secular' populations, whilst nonreligious cultural movements like the New Atheism and the Sunday Assembly have come to prominence. Making sense of secularity, irreligion, and the relationship between them has therefore emerged as a crucial task for those seeking to understand contemporary societies and the nature of modern life. Drawing on ethnographic fieldwork in southeast England, Recognizing the Non-religious develops a new vocabulary, theory and methodology for thinking about the secular. It distinguishes between separate and incommensurable aspects of so-called secularity as insubstantial - involving merely the absence of religion - and substantial - involving beliefs, ritual practice, and identities that are alternative to religious ones. Recognizing the cultural forms that present themselves as non-religious therefore opens up new, more egalitarian and more theoretically coherent ways of thinking about people who are 'not religious'. It is also argued that recognizing the nonreligious allows us to reimagine the secular itself in new and productive ways. This book is part of a fast-growing area of research that builds upon and contributes to theoretical debates concerning secularization, 'desecularization', religious change, postsecularity and postcolonial approaches to religion and secularism. As well as presenting new research, this book gathers insights from the wider studies of nonreligion, atheism, and secularism in order to consolidate a theoretical framework, conceptual foundation and agenda for future research.

We can t avoid the persistent questions about the meaning of life and the nature of reality. But science is the only means of answering them. So declares philosopher Alex Rosenberg in this bracing, surprisingly sanguine take on a world without god. The science that makes us nonbelievers, he demonstrates, tells us the nature of reality, the purpose of everything, the difference between right and wrong, how the mind works, even the direction of human history."

This compact, forcefully argued work calls Sam Harris, Richard Dawkins, Steven Pinker, and the rest of the so-called 'New Atheists' to account for failing to take seriously the historical record to which they so freely appeal when attacking religion. The popularity of such books as Harris's The End of Faith, Dawkins's The God Delusion, and Christopher Hitchens' God Is Not Great set off a spate of reviews, articles, and books for and against, yet in all the controversy little attention has focused on the historical evidence and arguments they present to buttress their case. This book is the first to challenge in depth the distortions of this New Atheist history. It presents the evidence that the three authors and their allies ignore. It points out the lack of historical credibility in their work when judged by the conventional criteria used by mainstream historians. It does not deal with the debate over theism and atheism nor does it aim to defend the historical record of Christianity or religion more generally. It does aim to defend the integrity of history as a discipline in the face of its distortion by those who violate it.

The term 'agnostic' was probably coined by T. H. Huxley during a speech to the Metaphysical Society in 1869. From the Greek 'agnostos', 'unknown', it was derived from St Paul's mention of an Athenian altar inscribed 'to the unknown god'. With these overtones of ancient philosophy, agnosticism became the tag of an emergent school of thought which posited that the existence of anything beyond the material and measurable should be considered unknowable. In this collection of seven essays, first published as one volume in 1893, Leslie Stephen (1832 1904) makes a study of the 'unknown'. Across the essays, he presents arguments for the intrinsic agnosticism of many of the basic tenets of deism, explores the way in which humans construct dreams and realities, and examines the relationship between physics and philosophy. This readable and entertaining book will be of interest to students of both theology and philosophy.

James Ward (1843 1925) was Professor of Mental Philosophy and Logic at the University of Cambridge. First published in 1899, this two-volume work consists of his Gifford Lectures, delivered between 1896 and 1898, in which he criticises Naturalism (the belief that all phenomena are governed by the laws of science, and that the supernatural cannot exist), and Agnosticism (the belief that the existence of spiritual phenomena cannot be proved or disproved), in favour of Idealism, in which spiritual and non-material phenomena are central to human experience. The lectures in Volume 1 set Naturalism and Agnosticism within the context of the Mechanical Theory, arguing against its claim that experience can be fully described in terms of mechanical concepts such as motion, energy and force. Exploring the ideas of prominent thinkers such as Newton, Huxley and Spencer, these thought-provoking discussions continue to inform and evoke debate among philosophers and natural scientists.

James Ward (1843 1925) was Professor of Mental Philosophy and Logic at the University of Cambridge. First published in 1899, this two-volume work consists of his Gifford Lectures, delivered between 1896 and 1898, in which he criticises Naturalism (the belief that all phenomena are governed by the laws of science, and that the supernatural cannot exist), and Agnosticism (the belief that the existence of spiritual phenomena cannot be proved or disproved), in favour of Idealism, in which spiritual and non-material phenomena are central to human experience. The lectures in Volume 2 oppose dualist defences of the Mechanical Theory, which claim that the mind is distinct from physical objects. Ward ultimately argues for a monistic Idealist view, in which consciousness and the physical world are inseparable. He also claims that because Naturalism is so easily refuted, it actually promotes Idealism, in an argument that continues to evoke philosophical debate.

At a time when German philosophy was dominated by idealism, German philosopher and physician Ludwig Buchner (1824-99) wrote Kraft und Stoff, an influential work advocating materialism, in 1855. It went through many editions and was widely read across the world. The controversy surrounding the book led to Buchner leaving his post at the University of Tubingen, but he went on to establish the German Freethinkers' League, the first German organisation for atheists. This book, first published in 1864, is a translation of the eighth edition, and is edited by J. Frederick Collingwood, who wanted to bring Buchner's work to an English audience. It contains translations of the prefaces from the first, third and fourth editions of Kraft und Stoff, and an introductory letter from Buchner which expresses his belief that Darwin's theory of evolution has given support to his materialist theory.

Heralded as the exponents of a 'new atheism', critics of religion are highly visible in today's media, and include the household names of Richard Dawkins, Daniel Dennett and Sam Harris. David Fergusson explains their work in its historical perspective, drawing comparisons with earlier forms of atheism. Responding to the critics through conversations on the credibility of religious belief, Darwinism, morality, fundamentalism, and our approach to reading sacred texts, he establishes a compelling case for the practical and theoretical validity of faith in the contemporary world.
An invitation to engage in a rich dialogue, Faith and Its Critics supports an informed and constructive exchange of ideas rather than a contest between two sides of the debate. Fergusson encourages faith communities to undertake patient engagement with their critics, to acknowledge the place for change and development in their self-understanding whilst resisting the reductive explanations of the new atheism.

Should we believe in God? In this new book, written for a new generation, the brilliant science writer and author of The God Delusion, explains why we shouldn't. Should we believe in God? Do we need God in order to explain the existence of the universe? Do we need God in order to be good? In twelve chapters that address some of the most profound questions human beings confront, Dawkins marshals science, philosophy and comparative religion to interrogate the hypocrisies of all the religious systems and explain to readers of all ages how life emerged without a Creator, how evolution works and how our world came into being. For anyone hoping to grapple with the meaning of life and what to believe, Outgrowing God is a challenging, thrilling and revelatory read.

The book analyses under what conditions was it possible to develop scientific atheism which was by the contemporaries in the Soviet Union and Czechoslovakia understood not only as a branch of propaganda but as a specific scholarly discipline. It maps out not only the state of affairs before the organisational changes allowed the emergence of research but also analyses the motivation which led the historical actors to make such decision in both national contexts. One of the key findings is undoubtedly the fact that scientific atheism developed as a new type of thinking about religious phenomena within the context of Marxist-Leninist epistemological doctrine. Moreover, if the socio-political conditions were favorable, it also contributed to the rethinking of the key aspects of Marxist doctrine. The comparative analysis allows to draw conclusions about the existence of specifically Soviet and Czechoslovakian scientific atheism and questions the level of sovietisation in this context.

This collection features more than two dozen narratives by atheists hailing from different backgrounds across the United States. Ranging in age, race, sexual orientation, and firmness in their irreligiosity, these individuals address religious deconversion, community building, parenting, and romantic relationships, providing a nuanced look at living without God in a predominantly Christian nation. These narratives illuminate the complexities and consequences for nonbelievers in the United States. Stepping away from religious belief can have serious social and existential ramifications, forcing atheists to discover new ways to live meaningfully without the guidance of a religious community. Yet shedding the constraints of a formal belief system can also be a freeing experience. Ultimately, this volume shows that claiming an atheist identity is anything but an act isolated from the other dimensions of the self. Upending common social, political, and psychological assumptions about atheists, this collection helps carve out a more accepted space for this minority to live within American society.

Ludwig Feuerbach is traditionally regarded as a significant but transitional figure in the development of nineteenth-century German thought. Readings of Feuerbach's The Essence of Christianity tend to focus on those features which made it seem liberating to the Young Hegelians: namely, its criticism of reification as abstraction, and its interpretation of religion as alienation. In this book, Van Harvey claims that this is a limited and inadequate view of Feuerbach's work, especially of his critique of religion. The author argues that Feuerbach's philosophical development led him to a much more complex and interesting theory of religion which he expounded in works which have been virtually ignored hitherto. By exploring these works, Harvey gives them a significant contemporary re-statement, and brings Feuerbach into conversation with a number of modern theorists of religion.

Based on 10 years of dedicated research, Dangerous Illusions is a battle cry for the human race to throw off religion in favour of logic and reason. In this committed and passionate book, author Vitaly Malkin - a philanthropist, business man and investor - argues for a radical shift in humanity's thinking about religion; that reason and religion cannot co-exist, and that mankind will only be truly happy if we are able to shake off the illusions of religion in order to live a life more rooted in the present. Dangerous Illusions sets out to explore the irrational demands that religion makes of man and asks the reader to question what benefit these acts offer human beings in this life. Malkin scrutinises topics such as suffering and evil, pleasure and asceticism, sex and celibacy, and circumcision and excision, through the lens of the three major world monotheistic religions - Christianity, Islam and Judaism. In doing so, the book fearlessly refutes our most careless beliefs, encouraging us to be more aware of the dangers religions pose to our society and, even to change our intellectual practices altogether.

An updated edition showcasing the social health of the least religious nations in the world Religious conservatives around the world often claim that a society without a strong foundation of faith would necessarily be an immoral one, bereft of ethics, values, and meaning. Indeed, the Christian Right in the United States has argued that a society without God would be hell on earth. In Society without God, Second Edition sociologist Phil Zuckerman challenges these claims. Drawing on fieldwork and interviews with more than 150 citizens of Denmark and Sweden, among the least religious countries in the world, he shows that, far from being inhumane, crime-infested, and dysfunctional, highly secular societies are healthier, safer, greener, less violent, and more democratic and egalitarian than highly religious ones. Society without God provides a rich portrait of life in a secular society, exploring how a culture without faith copes with death, grapples with the meaning of life, and remains content through everyday ups and downs. This updated edition incorporates new data from recent studies, updated statistics, and a revised Introduction, as well as framing around the now more highly developed field of secular studies. It addresses the dramatic surge of irreligion in the United States and the rise of the "nones," and adds data on societal health in specific US states, along with fascinating context regarding which are the most religious and which the most secular.

Students of the Enlightenment have long assumed that the major movement towards atheism in the Ancien Regime was centered in the circle of intellectuals who met at the home of Baron d'Holbach during the last half of the eighteenth century. This major critical study shows, contrary to the accepted views, that in fact, atheism was not the common bond of a majority of the members and that, far from being alienated figures, most of the members were privileged and publicly successful citizens devoted to peaceful and gradual reform. Alan Charles Kors determines the coterie's membership and discovers it to have been a diverse assemblage of philosophes, men of letters, and scientists. Analyzing the thought and behavior of those members who lived past 1789, the author argues that the hostility to the Revolution expressed by the coterie's survivors was fully consistent with their world view. Originally published in 1976. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

The key to the book is a set of interviews with people who fall broadly into the Christian Atheist category; some are more agnostic and less sceptical than others, but what they have in common is the rejection of traditional belief in God, counterbalanced by an admiration for the aesthetic genius of Christianity (leading to a sense of deeper value), the Christian moral compass, and in some cases the community aspect of Christian life. As one of his interviewees points out, you can?t have Christian atheism without mainstream, traditional Christianity, so Brian Mountford sets their comments within a broader discussion of the issues: God, aesthetics, orthodoxy, doubt and belief, ethics and communal values. His purpose is threefold: to validate and affirm the Christian atheist position within the broad spectrum of Christianity to say to the Church, you ignore this phenomenon at your peril to show that the distinction between atheist and religious adherent is rarely black and white, and that the ground between the two is a fertile source of meaning and value

Until the 19th century, atheism and agnosticism were viewed as bizarre aberrations. But atheism emerged as a viable alternative to other ideologies. How and why it became possible is the subject of this cultural revolution.

The question of God is simply too important--and too interesting--to leave to angry polemicists. That is the premise of this friendly, straightforward, and rigorous dialogue between Christian theologian Randal Rauser and atheist Justin Schieber. Setting aside the formality of the traditional debate, the authors invite the reader to join them in an extended, informal conversation. This has the advantage of easing readers into thorny topics that in a debate setting can easily become confusing or difficult to follow. Like any good conversation, this one involves provocative arguments, amusing anecdotes, and some lively banter. Rauser and Schieber begin with the question of why debates about God still matter. They then delve into a number of important topics: the place of reason and faith, the radically different concepts of God in various cultures, morality and its traditional connection with religious beliefs, the problem of a universe that is overwhelmingly hostile to life as we know it, mathematical truths and what they may or may not say about the existence of God, the challenge of suffering and evil to belief in God, and more. Refreshingly upbeat and amicable throughout, this stimulating conversation between two friends from opposing points of view is an ideal introduction to a perennial topic of debate.

A significant number of Americans view atheists as immoral elitists, aloof and unconcerned with the common good, and they view science and scientists as responsible. Thanks in large part to the prominence and influence of New Atheists such as Richard Dawkins, Sam Harris, Daniel Dennett, and Christopher Hitchens, New Atheism has claimed the pulpit of secularity in Western society. New Atheists have given voice to marginalized nonreligious individuals and underscored the importance of science in society. They have also advanced a derisive view of religion and forcefully argued that science and religion are intrinsically in conflict. Many in the public around the globe think that all scientists are atheists and that all atheist scientists are New Atheists, militantly against religion and religious people. But what do everyday atheist scientists actually think about religion? Drawing on a survey of 1,293 atheist scientists in the U.S. and U.K., and 81 in-depth interviews, this book explains the pathways that led to atheism among scientists, the diverse views of religion they hold, their perspectives on the limits to what science can explain, and their views of meaning and morality. The findings reveal a vast gulf between the rhetoric of New Atheism in the public sphere and the reality of atheism in science. The story of the varieties of atheism in science is consequential for both scientific and religious communities and points to tools for dialogue between these seemingly disparate groups.

The number of people claiming no religious affiliation has skyrocketed in recent years, and that growth shows no signs of slowing down. But while the religiously unaffiliated demonstrate a variety of attitudes toward religious belief-including, in many cases, a complete lack of interest-a prominent subset of nonbelievers has claimed the mantle of "atheism." For them, atheism has become a marker of identity and a source of community. However, atheists themselves often disagree about core ideas, values, affinities, and attitudes. Contemporary atheist culture is marked by debates over deconversion, the relationship between science and religion, and the role of authority. What exactly does it mean to be an "atheist" beyond a simple lack of belief in a higher power? Hannah K. Scheidt's Practicing Atheism: Culture, Media, and Ritual in the Contemporary Atheist Network examines the variety of cultural products, both corporate-driven and grassroots, that carry messages about atheism and its relationships to religion. Through primary source materials such as Internet communities, popular television programming, and cultural representations of the movement such as those found in atheist fan art, the book paints a portrait of a culture in unique tension with religion, and provides a unique perspective on whether or not organized atheism constitutes a belief system in itself.

While humanist sensibilities have played a formative role in the advancement of our species, critical attention to humanism as a field of study is a more recent development. As a system of thought that values human needs and experiences over supernatural concerns, humanism has gained greater attention amid the rapidly shifting demographics of religious communities, especially in Europe and North America. This outlook on the world has taken on global dimensions as well, with activists, artists, and thinkers forming a humanistic response not only to traditional religion, but to the pressing social and political issues of the 21st century. With in-depth, scholarly chapters, The Oxford Handbook of Humanism aims to cover the subject by analyzing its history, its philosophical development, its influence on culture, and its engagement with social and political issues. In order to expand the field beyond more Western-focused works, the Handook discusses humanism as a worldwide phenomenon, with regional surveys that explore how the concept has developed in particular contexts. The Handbook also approaches humanism as both an opponent to traditional religion as well as a philosophy that some religions have explicitly adopted. By both synthesizing the field, and discussing how it continues to grow and develop, the Handbook promises to be a landmark volume, relevant to both humanism and the rapidly changing religious landscape.