A call to action to address people’s psychological and social motives for a belief in God, rather than debate the existence of God   With every argument for theism long since discredited, the result is that atheism has become little more than the noises reasonable people make in the presence of unjustified religious beliefs. Thus, engaging in interminable debate with religious believers about the existence of God has become exactly the wrong way for nonbelievers to try to deal with misguided—and often dangerous—belief in a higher power. The key, author James Lindsay argues, is to stop that particular conversation. He demonstrates that whenever people say they believe in “God,� they are really telling us that they have certain psychological and social needs that they do not know how to meet. Lindsay then provides more productive avenues of discussion and action. Once nonbelievers understand this simple point, and drop the very label of atheist, will they be able to change the way we all think about, talk about, and act upon the troublesome notion called “God.�

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.

In this 2007 volume, eighteen of the world's leading scholars present original essays on various aspects of atheism: its history, both ancient and modern, defense and implications. The topic is examined in terms of its implications for a wide range of disciplines including philosophy, religion, feminism, postmodernism, sociology and psychology. In its defense, both classical and contemporary theistic arguments are criticized, and, the argument from evil, and impossibility arguments, along with a non religious basis for morality are defended. These essays give a broad understanding of atheism and a lucid introduction to this controversial topic.

Although most historians have sought the roots of atheism in the history of "free thought," Alan Charles Kors contends that attacks on the existence of God were generated above all by the vitality and controversies of orthodox theistic culture itself. In this first volume of a planned two-volume inquiry into the sources and nature of atheism, he shows that orthodox teachers and apologists in seventeenth-century France were obliged by the logic of their philosophical and pedagogical systems to create many models of speculative atheism for heuristic purposes. Unusual in its broad sampling of the religious literature of the early-modern learned world, this book reveals that the "great fratricide" among bitterly competing schools of Aristotelian, Cartesian, and Malebranchist Christian thought encouraged theologians to refute each other's proofs of God and to depict the ideas of their theological opponents as atheistic. Such "fratricide" was not new in the history of Christendom, but Kors demonstrates that its influence was dramatically amplified by the expanding literacy of the seventeenth century. Capturing the attention of the reading public, theological debate provided intellectual grounds for the disbelief of the first generation of atheistic thinkers.

Originally published in 1990.

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 paperback editions preserve the original texts of these important books while presenting them in durable paperback 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.

Tackling a host of myths and prejudices commonly leveled at atheism, this captivating volume bursts with sparkling, eloquent arguments on every page. The authors rebut claims that range from atheism being just another religion to the alleged atrocities committed in its name. An accessible yet scholarly commentary on hot-button issues in the debate over religious belief Teaches critical thinking skills through detailed, rational argument Objectively considers each myth on its merits Includes a history of atheism and its advocates, an appendix detailing atheist organizations, and an extensive bibliography Explains the differences between atheism and related concepts such as agnosticism and naturalism

When Richard Dawkins published "The God Delusion," David Robertson wanted an intelligent Christian response - and so he wrote it. This honest book draws on Robertson's experience as a debater, letter writer, pastor and author to clarify the questions and the answers for thinkers and seekers, and to respond to Dawkins in a gentle spirit.

Who is God? How should we think about the concept of God? How have religions shaped and altered various conceptions of God over time? Many use language about God which, if taken at face value, implies that he inhabits a human body (usually male) and walks and talks as we do. Yet to other traditions God is a genderless and spiritual form unconstrained by space or time. And while some people are firm in their faith in God, however conceived, many others are uncertain what they think-what they believe, what they think they know, and how much they think one can know rather than believe. Even among believers, there are many conceptions of God from different points in time and parts of the world-even within faiths. For readers who are puzzled by religion, it helps to have an entry point into this confusing range of possibilities. In this short and friendly guide, Leslie Stevenson walks the reader through eighteen conceptions of God, tracing how women and men have perceived him (or her) since the time of Abraham. As Stevenson acknowledges, there can be no such thing as a completely detached and neutral approach to this subject. Everyone has their own upbringing, life experiences, prejudices, and commitments to (or rejections of) the religious traditions they have encountered. Moreover, there are anciently-entrenched differences in different strands of Hinduism and Buddhism, as there are between and within Jewish, Christian, and Islamic monotheistic conceptions of God. By ranging over the thought of philosophers of religion like Feuerbach, Kant, Wittgenstein, Iris Murdoch, Simone Weil, Rudolf Otto, Martin Buber, and Abbe Louf, and practice of the Quakers, Stevenson unpacks difficult questions, including whether religious language refers to anything beyond human life, and whether God is a person (or an existing being of any sort), whether he changes over time, or can be spoken of at all. Drawing from his deep familiarity with religion and philosophy acquired over decades of scholarly work, Stevenson presents a richly informed and yet clear and accessible guide. Readers will come away with a profounder and more compassionate understanding of some of the varieties of experiencing or understanding the divine, a more critical grasp of their meaning, and an appreciation of how such views inspire people the world over.

The Athiest's Primer is a concise but wide-ranging introduction to a variety of arguments, concepts, and issues pertaining to belief in God. In lucid and engaging prose, Malcom Murray offers a penetrating yet fair-minded critique of the traditional arguments for the existence of God. He then explores a number of other important issues relevant to religious belief, such as the problem of suffering and the relationship between religion and morality, in each case arguing that atheism is preferable to theism. The book will appeal to both students and professionals in the philosophy of religion, as well as general audiences interested in the topic.

This book acts as a bridge between the critical study of 'religion' and empirical studies of 'religion in the real world'. Chris Cotter presents a concise and up-to-date critical survey of research on non-religion in the UK and beyond, before presenting the results of extensive research in Edinburgh's Southside which blurs the boundary between 'religion' and 'non-religion'. In doing so, Cotter demonstrates that these are dynamic subject positions, and phenomena can occupy both at the same time, or neither, depending on who is doing the positioning, and what issues are at stake. This book details an approach that avoids constructing 'religion' as in some way unique, whilst also fully incorporating 'non-religious' subject positions into religious studies. It provides a rich engagement with a wide variety of theoretical material, rooted in empirical data, which will be essential reading for those interested in critical, sociological and anthropological study of the contemporary non-/religious landscape.

This is an honest look at his growing scepticism within his previously unquestioned religious community. The book represents Mr Murphy's first work in a series that will attempt to discuss the stark realities of taboo subjects from the unbiased perspective of the everyday reader. In his initial book he provides a clear account of why he adopted, questioned, and ultimately rejected religious faith. No matter what your faith, his plainly spoken and readable narrative addresses the unspoken thoughts that linger in us all, as we seek to answer the age old question Is there a God?

Spirituality without God is the first global survey of "godless" spirituality. Long before "spiritual but not religious" became the catchphrase of the day, there were religious and spiritual traditions in India, China, and the West that denied the existence of God. Peter Heehs begins by looking at godless traditions in the ancient world. Indian religions such as Jainism and Buddhism showed the way to liberation through individual effort. In China, Confucians and Daoists taught how to live in harmony with nature and society. Philosophies of the Greco-Roman world, such as Epicureanism, Stoicism, and Skepticism, focused on enhancing the quality of life rather than buying the favor of the gods through sacrifice or worship. Heehs shows how these traditions, rediscovered during the Renaissance, helped jump-start the European Enlightenment and opened the way to the atheism and agnosticism of the eighteenth and nineteenth centuries. The personal, inner, approach to religion became known as "spirituality." Spirituality without God is a counterbalance to theistic narratives that have dominated the field, as well as an introduction to modes of spiritual thought and practice that may appeal to people who have no interest in God.

A radically new way of understanding secularism which explains why being secular can seem so strangely religious For much of America’s rapidly growing secular population, religion is an inescapable source of skepticism and discomfort. It shows up in politics and in holidays, but also in common events like weddings and funerals. In The Secular Paradox, Joseph Blankholm argues that, despite their desire to avoid religion, nonbelievers often seem religious because Christianity influences the culture around them so deeply. Relying on several years of ethnographic research among secular activists and organized nonbelievers in the United States, the volume explores how very secular people are ambivalent toward belief, community, ritual, conversion, and tradition. As they try to embrace what they share, secular people encounter, again and again, that they are becoming too religious. And as they reject religion, they feel they have lost too much. Trying to strike the right balance, secular people alternate between the two sides of their ambiguous condition: absolutely not religious and part of a religion-like secular tradition. Blankholm relies heavily on the voices of women and people of color to understand what it means to live with the secular paradox. The struggles of secular misfits—the people who mis-fit normative secularism in the United States—show that becoming secular means rejecting parts of life that resemble Christianity and embracing a European tradition that emphasizes reason and avoids emotion. Women, people of color, and secular people who have left non-Christian religions work against the limits and contradictions of secularism to create new ways of being secular that are transforming the American religious landscape. They are pioneering the most interesting and important forms of secular “religiosity� in America today.

In 1964, Augusto Del Noce assembled in a book some of his best works on Marxism, atheism, and the history of modern philosophy. The result was Il problema dell'ateismo, which he always regarded as foundational to his way of thinking. The book remains his best-known work and is still in print in Italy almost sixty years later. The Problem of Atheism offers the first English translation of this landmark book, one of the earliest works to recognize the new secularizing trends in Western culture following World War II. Del Noce situates atheism historically, reconstructing its philosophical trajectory through European modernity. Documenting the author's entire intellectual experience, these essays explore the birth of modern philosophy, reckon with the great European crisis of 1917 to 1945 and the Cold War that followed, and mine the opposition between Marxism and the rise of the affluent society. The result is rich with premonitions of the cultural landscape that would take shape throughout the 1960s and the decades that followed. Proving its English translation to be long overdue, The Problem of Atheism remains relevant to contemporary debates about secularization, political theology, and modernity.

A nuanced exploration of the part that religion plays in human life, drawing on the insights of the past in order to build a faith that speaks to the needs of our dangerously polarized age.

Moving from the Paleolithic age to the present, Karen Armstrong details the great lengths to which humankind has gone in order to experience a sacred reality that it called by many names, such as God, Brahman, Nirvana, Allah, or Dao. Focusing especially on Christianity but including Judaism, Islam, Buddhism, Hinduism, and Chinese spiritualities, Armstrong examines the diminished impulse toward religion in our own time, when a significant number of people either want nothing to do with God or question the efficacy of faith. Why has God become unbelievable? Why is it that atheists and theists alike now think and speak about God in a way that veers so profoundly from the thinking of our ancestors?

Answering these questions with the same depth of knowledge and profound insight that have marked all her acclaimed books, Armstrong makes clear how the changing face of the world has necessarily changed the importance of religion at both the societal and the individual level. Yet she cautions us that religion was never supposed to provide answers that lie within the competence of human reason; that, she says, is the role of logos. The task of religion is “to help us live creatively, peacefully, and even joyously with realities for which there are no easy explanations.” She emphasizes, too, that religion will not work automatically. It is, she says, a practical discipline: its insights are derived not from abstract speculation but from “dedicated intellectual endeavor” and a “compassionate lifestyle that enables us to break out of the prism of selfhood.”

Calmly engaging the philosophical arguments posed by best-selling authors Daniel Dennett and Richard Dawkins, and to a lesser extent, Christopher Hitchens and Sam Harris, Gregory Ganssle's A Reasonable God is a nuanced, charitable, and philosophically well-informed defense of the existence of God. Eschewing the rhetoric and provocative purposes of the New Atheists, Ganssle instead lucidly and objectively analyzes each argument on its own philosophical merits, to see how persuasive they prove to be. Surveying topics including the relationship between faith and reason, moral arguments for the existence of God, the Darwinian theories of the origin of religion, he pays particular attention to, and ultimately rejects, what he determines is the strongest logical argument against the existence of god posed by the new atheists, put forth by Dawkins: that our universe resembles more of what an atheistic universe would be like than it does with what a theistic universe would be like.