Known as the `four horsemen' of New Atheism, these four big thinkers of the twenty-first century met only once. Their electrifying examination of ideas on this remarkable occasion was intense and wide-ranging. Everything that was said as they agreed and disagreed with one another, interrogated ideas and exchanged insights - about religion and atheism, science and sense - speaks with urgency to our present age.

Questions they asked of each other included:

• Is it ever possible to win a war of ideas?
• Is spirituality the preserve of the religious?
• Are there any truths you would rather not know?
• Would you want to see the end of faith?

The dialogue was recorded, and is now transcribed and presented here with new introductions from the surviving three horsemen. With a sparkling introduction from Stephen Fry, it makes essential reading for all their admirers and for anyone interested in exploring the tensions between faith and reason.

This is an accessible response to the contemporary anti-God arguments of the 'new atheists' (Dawkins, Dennett, Harris, Hitchens, Grayling, etc). Atheism has become militant in the past few years, with its own popular mass media evangelists such as Richard Dawkins and Daniel Dennett. In this readable book, Christian philosopher Peter S. Williams considers the arguments of the 'new atheists' and finds them wanting. Williams explains the history of atheism and responds to the claims that: 'belief in God causes more harm than good'; 'religion is about blind faith and science is the only way to know things'; 'science can explain religion away'; 'there is not enough evidence for God'; 'the arguments for God's existence do not work'. Williams argues that belief in God is more intellectually plausible than atheism.

Examining the birth and development of early modern atheism from Spinoza's Tractatus theologico-politicus (1670) to d'Holbach's Systeme de la nature (1770), this study considers Spinoza, Hobbes, Cudworth, Bayle, Meslier, Boulainviller, Du Marsais, Freret, Toland, Collins, Hume, Diderot, Voltaire, and d'Holbach and positions them in a general interpretive scheme, based on the idea that early modern atheism is itself an unwanted fruit of early modern metaphysics and theology. Breaking with a long-standing tradition, Descartes claimed that it was possible to have a "clear and distinct" idea of God, indeed that the idea of God was the "clearest and most distinct" of all ideas accessible to the human mind. Humans could thus obtain a scientific knowledge of God's nature and attributes. But as soon as God became an object of science, He also became the object of a thoroughgoing scientific analysis and criticism. The effortlessness with which early modern atheists managed to turn round their adversaries' arguments to their own favour is a sign that the new doctrines of God which emerged in the seventeenth-century, each based in its own way on principles and dogmas related to the new science of nature, were plunging headfirst towards the precipice under their own steam.

This book was first published in fourteen years ago, but its

content is timeless. It is John Blanchard's major work, and was

voted 'Best Christian Book' in the 2001 UK Christian Book

Awards, and immediately became a best-seller, described as 'a

brilliant defense of belief in God'.

What do people believe about death and the afterlife? How do they negotiate the relationship between science and religion? How do they understand apparently paranormal events? What do they make of sensations of awe, wonder or exceptional moments of sudden enlightenment? The volunteer mass observers responded to such questions with a freshness, openness and honesty which compels attention. Using this rich material, Mass Observers Making Meaning captures the extraordinarily diverse landscape of belief and disbelief to be found in Britain in the late 20th-century, at a time when Christianity was in steep decline, alternative spiritualities were flourishing and atheism was growing. Divided as they were about the ultimate nature of reality, the mass observers were united in their readiness to puzzle about life’s larger questions. Listening empathetically to their accounts, James Hinton – himself a convinced atheist – seeks to bring divergent ways of finding meaning in human life into dialogue with one another, and argues that we can move beyond the cacophony of conflicting beliefs to an understanding of our common need and ability to seek meaning in our lives.

This volume presents results from new and ongoing research efforts into the role of nonreligion in education, politics, law and society from a variety of different countries. Featuring data from a wide range of quantitative and qualitative studies, the book exposes the relational dynamics of religion and nonreligion. Firstly, it highlights the extent to which nonreligion is defined and understood by legal and institutional actors on the basis of religions, and often replicates the organisation of society and majority religions. At the same time, it displays how essential it is to approach nonreligion on its own, by freeing oneself from the frameworks from which religion is thought. The book addresses pressing questions such as: How can nonreligion be defined, and how can the "nones" be grasped and taken into account in studies on religion? How does the sociocultural and religious backdrop of different countries affect the regulation and representation of nonreligion in law and policymaking? Where and how do nonreligious individuals and collectives fit into institutions in contemporary societies? How does nonreligion affect notions of citizenship and national belonging? Despite growing scholarly interest in the increasing number of people without religion, the role of nonreligion in legal and institutional settings is still largely unexplored. This volume helps fill the gap, and will be of interest to students, researchers, policymakers and others seeking deeper understanding of the changing role of nonreligion in modern societies.

Spectres of False Divinity presents a historical and critical interpretation of Hume's rejection of the existence of a deity with moral attributes. In Hume's view, no first cause or designer responsible for the ordered universe could possibly have moral attributes; nor could the existence (or non-existence) of such a being have any real implications for human practice or conduct. Hume's case for this 'moral atheism' is a central plank of both his naturalistic agenda in metaphysics and his secularizing program in moral theory. It complements his wider critique of traditional theism, and threatens to rule out any religion that would make claims on moral practice.
Thomas Holden situates Hume's commitment to moral atheism in its historical and philosophical context, offers a systematic interpretation of his case for divine amorality, and shows how Hume can endorse moral atheism while maintaining his skeptical attitude toward traditional forms of cosmological and theological speculation.

Hundreds of millions of people believe that Jesus came back from the dead. This cogent, forcefully argued book presents a decidedly unpopular view --namely, that the central tenet of Christianity, the resurrection of Jesus, is false. The author asks a number of probing questions:
Is the evidence about Jesus as it has been relayed to us over the centuries of sufficient quantity and quality to justify belief in the resurrection? How can we accept the resurrection but reject magic at the Salem witch trials? What light does contemporary research about human rationality from the fields of behavioral economics, empirical psychology, cognitive science, and philosophy shed on the resurrection and religious belief? Can we use contemporary research about the reliability of people's beliefs in the supernatural, miracles, and the paranormal to shed light on the origins of Christianity and other religions? Does it make sense that the all-powerful creator of the universe would employ miracles to achieve his ends? Can a Christian believe by faith alone and yet reasonably deny the supernatural claims of other religions? Do the arguments against Christianity support atheism?
By carefully answering each of these questions, this book undermines Christianity and theism at their foundations; it gives us a powerful model for better critical reasoning; and it builds a compelling case for atheism. Without stooping to condescension or arrogance, the author offers persuasive arguments that are accessible, thoughtful, and new.

Since the Second Vatican Council (1962-5), the Catholic Church has formally declared the possibility of salvation for atheists: 'those who, without fault, have not yet arrived at an express recognition of God' (Lumen Gentium 16). However, in the very same document, the Council also reiterates the traditional doctrine of the necessity of faith, baptism, and the mediation of Church in order for someone to be saved (Lumen Gentium 14). This monograph explores how these two seemingly contradictory claims may satisfactorily be reconciled. Specifically, it asks - and ultimately answers - the question: How, within the parameters of Catholic dogmatic theology, is it possible for an atheist to be saved? As the first full-length study of this topic since Vatican II, the book discusses crucial foundational issues - the understanding of 'atheist' in Catholic theology; the developing views on both unbelief, and the salvation of non-Christians, in the decades preceding the Council - before tackling the conciliar teaching itself. Considerable attention is then given to the classic solution of imputing an 'implicit' faith to righteous atheists, best known from Karl Rahner's theory of 'anonymous Christians' (though the basic idea was advocated by many other major figures, including Ratzinger, Schillebeeckx, de Lubac, Balthasar, and Kung). After discussing Rahner's specific proposals in detail, this kind of approach is however shown to be untenable. In its place, a new way of understanding Vatican II's optimism for atheists is developed in detail, in light of scripture, tradition, and magisterium. This draws principally on Christ's descent into Hell, a renewed understanding of invincible ignorance, and a literal interpretation of Matthew 25.

In this classic treatise on atheism,George H. Smith sets out to demolish what he considers the most widespread and destructive of all the myths devised by human beings - the concept of a supreme being. With painstaking scholarship and rigorous arguments, Mr. Smith examines, dissects, and refutes the myriad "proofs" offered by theists - sophisticated, professional theologians - as well as the average religious layperson. He explores the historical and psychological havoc wrought by religion in general and concludes that religious belief cannot have any place in the life of modern, rational man. "It is not my purpose to convert people to atheism . . . (but to) demonstrate that the belief in God is irrational to the point of absurdity. If a person wishes to continue believing in a god, that is his prerogative, but he can no longer excuse his belief in the name of reason and moral necessity."

View the Table of Contents. Read the Introduction.

"Clear-eyed and judicious." --"The Women's Review of Books"

""The Atheist" belongs on the short shelf of books on American atheism, church-state relations, and school prayer."--"The Journal of American History"

""The Atheist" is especially instructive today as issues of the separation of chruch and state continue to reverberate throughout our culture...well documented."--"BOOK LOOK"

"Le Beau offers an informative and melancholy portrait of self-promotion and folly."--"American Historical Review"

"Le Beau's biography is the longer and better researched of two recently published lives of Murray."
--"The New Republic"

"O'Hair's story is especially instructive today as issues of the separation of chruch and state continue to reverberate throughout our culture."
--"Crosswinds Weekly"

"Le Beau presents a well-rounded and thoughtful treatment of O'Hair's life and times, and his knowledge and research are evident throughout."
-- "Library Journal"

"Yet The Atheist is a rewarding book, for the sight of Le Beau, a Missourian and a thoroughly professional historian, at work. He assembles and evaluates sweeping detail, narrates lucidly, leaving you to choose your side."
--"The Baltimore Sun"

.,."thoughtful and vigorous portrait drawn of an extraordinary women."
--"Journal of American Studies"

"Assessing O'Hair's legacy, Le Beau is skeptical, ungenerous and...mostly correct."
--"Reason"

"Le Beau's skillful treatment of the issues of personality, public perception, and constitutional principle makes this books, if not required, then at least strongly recommended reading for all who are interestedin issues of constitutional development."
--"Journal of Church and State"

In 1964, "Life" magazine called Madalyn Murray O'Hair "the most hated woman in America." Another critic described her as "rude, impertinent, blasphemous, a destroyer not only of beliefs but of esteemed values."

In this first full-length biography, Bryan F. Le Beau offers a penetrating assessment of O'Hair's beliefs and actions and a probing discussion of how she came to represent both what Americans hated in their enemies and feared in themselves. Born in 1919, O'Hair was a divorced mother of two children born out of wedlock. She launched a crusade against God, often using foul language as she became adept at shocking people and making effective use of the media in delivering her message. She first gained notoriety as one of the primary litigants in the 1963 case "Murray v. Curlett" which led the Supreme Court to ban school prayer. The decision stunned a nation engaged in fighting "godless Communism" and made O'Hair America's most famous--and most despised--atheist.

O'Hair led a colorful life, facing assault charges and extradition from Mexico, as well as the defection of her son William, who as an adult denounced her. She later served as "Hustler" publisher Larry Flynt's chief speech writer in his bid for President of the United States.

Drawing on original research, O'Hair's diaries, and interviews, Le Beau traces her development from a child of the Depression to the dictatorial, abrasive woman who founded the American Atheists, wrote books denouncing religion, and challenged the words "Under God" in the Pledge of Allegiance, "In God We Trust" on American currency, the tax exempt status ofreligious organizations, and other activities she saw as violating the separation of church and state.

O'Hair remained a spokesperson for atheism until 1995, when she and her son and granddaughter vanished. It was later discovered that they were murdered by O'Hair's former office manager and an accomplice.

Fast-paced, engagingly written, and sharply relevant to ongoing debates about school prayer and other religious issues, The Atheist tells the colorful life-story of a woman who challenged America's most deeply held beliefs.

A former African American minister reveals his unusual journey from faith to atheism.
Anthony Pinn preached his first sermon at age twelve. At eighteen he became one of the youngest ordained ministers in his denomination. He then quickly moved up the ministerial ranks. Eventually he graduated from Columbia University and then received a Master of Divinity in theology and a PhD in religion from Harvard University.
All the while, Pinn was wrestling with a growing skepticism. As his intellectual horizons expanded, he became less and less confident in the theism of his upbringing. At the same time, he became aware that his church could offer only anemic responses to the
acute social needs of the community. In his mid-twenties, he finally decided to leave the ministry and committed the rest of his life to academia. He went on to become a distinguished scholar of African American humanism and religious history.
The once fully committed believer evolved into an equally committed nonbeliever convinced that a secular approach to life offers the best hope of solving humanity's problems.

This is the first anthology ever published to feature the writings of leading eighteenth-century thinkers on the subjects of atheism, religion, freethought, and secularism.
Editor S. T. Joshi has compiled notable essays by writers from Germany, France, England, and early America. The contributors include Denis Diderot (a principal author of the multivolume French "Encyclopedie)," Baron d'Holbach ("System of Nature," 1770), Voltaire ("Philosophical Dictionary"), David Hume, Immanuel Kant, Thomas Jefferson, James Madison, Ethan Allen, Thomas Paine, and other lesser-known thinkers.
With a comprehensive introduction providing the intellectual and cultural context of the essays, this outstanding compilation will be of interest to students of philosophy, religious studies, and eighteenth-century intellectual history.

A recent poll from the University of Minnesota finds that atheists are America's least trusted social group. Perhaps compounding this negative impression is the attack-dog persona taken on in the past decade by the "New Atheists." Not only have they been quite public about their disbelief, but they've also stridently lambasted religious belief generally in a number of bestselling books.
Disturbed by this negative public perception and the deterioration in the tone of open debate, the authors of this eminently reasonable work attempt to introduce a note of civility and rational clarity. To both religious believers and fellow atheists they counsel a measured approach that combines serious intellectual engagement with respect for the reasonableness of the other side's position.
The heart of the book is the authors' moral case for atheism. Atheism, they contend, manifests a decidedly moral concern for others and their wellbeing. The authors further argue that atheism is driven by the kinds of moral considerations that should be familiar to all religious believers. Atheists are motivated by a moral concern for others, a desire to alleviate suffering and combat evil, and an appreciation for the value of life, freedom, and responsibility.
In the end, the authors make not only a compelling case for atheism but also for the value and necessity of mutual respect in a democratic society composed of diverse citizens.

Atheism, once a minority view, is now openly embraced by an increasing number of scientists, philosophers, politicians, and celebrities. How did this formerly closeted secular perspective gain its current prominence as a philosophically viable and challenging worldview? In this succinct history of modern atheism, a prolific author, editor, and scholar traces the development of atheist, agnostic, and secularist thought over the past century and a half.
Beginning in the nineteenth century, when intellectuals first openly voiced skepticism about long-standing Christian beliefs, Joshi considers the impact of several leading thinkers: Thomas Henry Huxley ("Darwin's Bulldog"), Leslie Stephen, John Stuart Mill, Friedrich Nietzsche, and Mark Twain. Each of these writers, in different ways, made searing criticisms of such religious conceptions as the immortality of the soul, the doctrine of biblical inerrancy, and the existence of God, at a time when such notions were largely taken for granted.
Next, the author examines prominent atheist thinkers of the early twentieth century: attorney Clarence Darrow, journalist H. L. Mencken, philosopher Bertrand Russell, and horror writer H. P. Lovecraft. Around the same time as Darrow and Mencken were involved in the celebrated Scopes trial in America, which resulted in a triumph for the theory of evolution, Bertrand Russell in England was becoming well known as a forthright atheist. And Lovecraft was championing atheism in his novels and tales.
Turning to recent decades, the author considers the uproar caused by outspoken atheist Madalyn Murray O'Hair and the controversial 1962 "school prayer" Supreme Court decision. Finally, he evaluates the work of best-selling authors Gore Vidal, Richard Dawkins, Sam Harris, and Christopher Hitchens. In each case, he carefully dissects the views of the writers in question and points out both the strengths and fallacies or ambiguities in their arguments.
This excellent intellectual history will be a welcome addition to the libraries of readers of both secular and religious orientations seeking a greater understanding of contemporary atheism.

Is modern racism a product of secularisation and the decline of Christian universalism? The debate has raged for decades, but up to now, the actual racial views of historical atheists and freethinkers have never been subjected to a systematic analysis. Race in a Godless World sets out to correct the oversight. It centres on Britain and the United States in the second half of the nineteenth century, a time when popular atheist movements were emerging and scepticism about the truth of Christianity was becoming widespread. Covering racial and evolutionary science, imperialism, slavery and racial prejudice in theory and practice, it provides a much-needed account of the complex and sometimes contradictory ideas espoused by the transatlantic community of atheists and freethinkers. It also reflects on the social dimension of irreligiousness, exploring how working-class atheists' experiences of exclusion could make them sympathetic to other marginalised groups. -- .