For many of us, the question of whether or not God exists is one of the most perplexing and profound questions of our lives, and numerous philosophers and theologians have debated it for centuries. Laura Ekstrom here takes a new look at the issue of God's existence by examining it against the reality of human suffering, bringing to the fore contentious presuppositions concerning agency and value at the core of the matter. When we survey the world, we observe an enormous amount of pain, including virtually unspeakable kinds of maltreatment and agony, many instances of which seem patently unfair, unearned, and pointless. This book argues that, in light of these observations, it is reasonable to conclude that God does not exist. The book unravels the extent and power of arguments from evil. Ekstrom provides a close investigation of a largely overlooked claim at the heart of major free-will-based responses to such arguments, namely that free will is worth it: sufficiently valuable to serve as the good that provides a God-justifying reason for permitting evil in the world. Through fresh examinations of traditional theodicies, Ekstrom develops an alternative line called divine intimacy theodicy, and makes an extended case for rejecting skeptical theism. The book takes up an argument from evil concerning a traditional doctrine of hell, which reveals a number of compelling issues concerning fault, agency, and blameworthiness. In response to recent work contending that the problem of evil is toothless because God is indifferent to human beings, Ekstrom defends the essential perfect moral goodness of God. She further tackles the question of whether or not it is possible to live a religious life as an agnostic or as an atheist. Through rigorous reflection, with deep respect for religious thought and experience, and with sensitivity to the range and kinds of suffering so many endure, Ekstrom firmly advances discussion of the problem of evil and paves the way for further scholarship in the philosophy of religion.

"What if religions are neither all true nor all nonsense? "Alain de Botton's bold and provocative book argues that we can benefit from the wisdom and power of religion--without having to believe in any of it.
He suggests that rather than mocking religion, agnostics and atheists should instead steal from it--because the world's religions are packed with good ideas on how we might live and arrange our societies. De Botton looks to religion for insights into how to build a sense of community, make relationships last, overcome feelings of envy and inadequacy, inspire travel, get more out of art, and reconnect with the natural world. For too long non-believers have faced a stark choice between swallowing lots of peculiar doctrines or doing away with a range of consoling and beautiful rituals and ideas. "Religion for Atheists" offers a far more interesting and truly helpful alternative.

Text in Danish. Holger Pedersen (1867-1953) was one of Denmark's greatest scholars within Indoeuropean studies. During the years 1892-1896 he travelled extensively in Europe to broaden his field of language studies. His letters to scholars in Denmark provide a unique insight into the working methods of a young linguist. The letters, preserved in the Royal Library in Copenhagen, have been reproduced in the original orthography in the book.

This collection features more than two dozen narratives by atheists from different backgrounds across the United States. Ranging in age, race, sexual orientation, and religious upbringing, these individuals address deconversion, community building, parenting, and romantic relationships, providing a nuanced look at living without a 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 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 within American society.

The decline of the Christian churches in the West is undeniable but commentators differ in their understanding of what this represents. For some it shows a decline in interest in religion as such; for others, religion has not declined, it has only changed its shape. Possible candidates for Christianity's replacement are the new religious movements of the late 1960s and what is variously called New Age, alternative or contemporary spirituality. Secular Beats Spiritual offers a detailed study of the religious and spiritual innovations of the last 50 years. It assesses their popularity in the UK and concludes that the 'not decline-just change' view cannot be sustained. Serious interest in spirituality has grown far less quickly than has the number of us who have no religious or spiritual interest. The most popular and enduring movements have been the least religious ones and those that have survived have done so by becoming more 'this-worldly' and less patently religious or spiritual. Yoga is popular but as a secular exercise programme; Transcendental Meditation now markets its meditational technique as a purely secular therapy; British Buddhists now offer the secular Mindfulness; and the Findhorn Foundation (Europe's oldest New Age centre) is no longer the germ of a counter-cultural communalism but sells its expertise to major corporations. Steve Bruce also demonstrates that, although eastern religious themes (such as reincarnation and karma) have become more popular as the power of the Christian churches to stigmatise them has declined, such themes have also been significantly altered so that what superficially looks like the easternization of the West might better be described as the westernization of the easternization of the West.

Multi-prizewinning and internationally acclaimed Yan Lianke -- 'China's most controversial novelist' (New Yorker) -- returns with a campus novel like no other following a young Buddhist as she journeys through worldly temptation To tell the truth, religious faith is really just a matter of believing stories. The world is governed by stories, and it is for the sake of stories that everyone lives on this earth. Yahui is a young Buddhist at university. But this is no ordinary university. It is populated by every faith in China: Buddhists, Daoists, Catholics, Protestants and Muslims who jostle alongside one another in the corridors of learning, and whose deities are never far from the classroom. Her days are measured out making elaborate religious papercuts, taking part in highly charged tug-of-war competitions between the faiths and trying to resist the daily temptation to return to secular life and abandon the ascetic ideals that are her calling. Everything seems to dangle by a thread. But when she meets a Daoist student called Mingzheng, an inexorable romance of mythic proportions takes hold of her. In this profoundly otherworldly novel, Chinese master Yan Lianke remakes the campus novel in typically visionary fashion, dropping readers into an allegorical world ostensibly far from our own, but which reflects our own questions and struggles right back at us. ** Beautiful edition illustrated throughout with beautiful original papercuts ** 'One of China's greatest living authors' Guardian 'His talent cannot be ignored' New York Times 'China's foremost literary satirist' Financial Times

Christian Dispensationalism, the Taiping Revolution, cargo cults in Oceania, the Baha'i Faith, and the Raelian Movement would seem to have little in common. What they share, however, is a millennial orientation-the audacious human hope for a collective salvation, which may be heavenly or earthly or both. Although many religions feature a belief in personal salvation, millennial faiths are characterized by the expectation that salvation will be accomplished for an entire group by a superhuman agent, with or without human collaboration. The Oxford Handbook of Millennialism offers readers an in-depth look at both the theoretical underpinnings of the study of millennialism and its many manifestations across history and cultures. While the term "millennialism" is drawn from Christianity, it is a category that is used to study religious expressions in diverse cultures, religious traditions, and historical periods. Sometimes, millennial expectations are expressed in peaceful ways. Other times, millennialists become involved in violence. The Oxford Handbook of Millennialism begins with a section that examines four primary types of millennialism. Chapters in the next section examine key issues such as charismatic leadership, use of scripture, prophetic failure, gender roles, children, tension with society, and violence. The rest of the book explores millennialism in a wide variety of places and times, from ancient Near Eastern movements to contemporary apocalyptic and new age movements, including the roles played by millennialism in national and international conflicts. This handbook will be a valuable resource for scholars of religious studies, sociology, psychology, history, and new religious movements.

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 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.

Recent books by, among others, Sam Harris, Richard Dawkins, and Christopher Hitchens have thrust atheism firmly into the popular, media, and academic spotlight. This so-called New Atheism is arguably the most striking development in western socio-religious culture of the past decade or more. As such, it has spurred fertile (and often heated) discussions both within, and between, a diverse range of disciplines. Yet atheism, and the New Atheism, are by no means co-extensive. Interesting though it indeed is, the New Atheism is a single, historically and culturally specific manifestation of positive atheism (the that there is/are no God/s), which is itself but one form of a far deeper, broader, and more significant global phenomenon. The Oxford Handbook of Atheism is a pioneering edited volume, exploring atheism-understood in the broad sense of 'an absence of belief in the existence of a God or gods'-in all the richness and diversity of its historical and contemporary expressions. Bringing together an international team of established and emerging scholars, it probes the varied manifestations and implications of unbelief from an array of disciplinary perspectives (philosophy, history, sociology, anthropology, demography, psychology, natural sciences, gender and sexuality studies, literary criticism, film studies, musicology) and in a range of global contexts (Western Europe, North America, post-communist Europe, the Islamic world, Japan, India). Both surveying and synthesizing previous work, and presenting the major fruits of innovative recent research, the handbook is set to be a landmark text for the study of atheism.

The study of New Religious Movement (NRMs) is one of the fastest growing areas of religous studies. There are now several journals dedicated to the study of NRMs, as well as an academic association (CESNUR), in addition to a section of the American Academy of Religion devoted to NRMs. This handbook covers the current state of the field and breaks new ground. Its contributors are drawn equally from sociology and religious studies and include both established scholars and 'rising stars' in the field. The core chapters deal with such central issues as conversion, the brainwashing debate, millennialism, and modernisation. Another section deal with NRM subfields such as neopaganism, satanism, and UFO religions. The final section considers NRMs in a global perspective. This book will be indispensible resource for every scholar and student of this field.

"What does it mean to say that we live in a secular age?" This apparently simple question opens into the massive, provocative, and complex A Secular Age, where Charles Taylor positions secularism as a defining feature of the modern world, not the mere absence of religion, and casts light on the experience of transcendence that scientistic explanations of the world tend to neglect. In Varieties of Secularism in a Secular Age, a prominent and varied group of scholars chart the conversations in which A Secular Age intervenes and address wider questions of secularism and secularity. The distinguished contributors include Robert Bellah, Jose Casanova, Nilufer Goele, William E. Connolly, Wendy Brown, Simon During, Colin Jager, Jon Butler, Jonathan Sheehan, Akeel Bilgrami, John Milbank, and Saba Mahmood. Varieties of Secularism in a Secular Age succeeds in conveying to readers the complexity of secularism while serving as an invaluable guide to a landmark book.

Studies of "near-death experiences" show that such experiences not only provide a new certainty of post-mortem survival, but often function as a call for fundamental change in the present. Reported aftereffects encompass changes in attitudes, beliefs, and life orientation. It is said that "experiencers" have lost their fear of death, found their purpose in life, or become "more spiritual." The experience often declared to be indescribable, inexplicable, or ineffable is held by many to be the most important of their lives and, moreover, the best proof available for matters "transcendent." In What Is It Like To Be Dead?, Jens Schlieter argues that to understand recent testimonies of near-death experiences, we need to be aware of the history of innumerable reports of earlier near-death experiences that were communicated and handed down in scores of newspapers, journals, and books. Collections of such testimonies have been published for more than 150 years, accompanied by attempts to classify and interpret them. Schlieter analyzes the religious relevance of near-death experiences for the experiencers themselves, but also for the growing audience attracted by these testimonies. Near-death experiences bear ontological, epistemic, intersubjective, and moral significance, ranging from reassurance that religious experience is still possible to claims that they initiate a new spiritual orientation in life, or offer evidence for the transcultural validity of afterlife beliefs. This study is the first to document and analyze four centuries of near-death testimonies before the codification of the genre in the 1970s, offering the first full account of the modern genealogy of "near-death experiences."

Increasingly, the religious practices people engage in and the ways they talk about what is meaningful or sacred take place in the context of media culture -- in the realm of the so-called secular.

Focusing on this intersection of the sacred and the secular, this volume gathers together the work of media experts, religious historians, sociologists of religion, and authorities on American studies and art history. Topics range from Islam on the Internet to the quasi-religious practices of Elvis fans, from the uses of popular culture by the Salvation Army in its early years to the uses of interactive media technologies at the Simon Wiesenthal Center's Beit Hashoah Museum of Tolerance. The issues that the essays address include the public/private divide, the distinctions between the sacred and profane, and how to distinguish between the practices that may be termed "religious" and those that may not.

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.

This book conceives of "religion-making" broadly as the multiple ways in which social and cultural phenomena are configured and reconfigured within the matrix of a world-religion discourse that is historically and semantically rooted in particular Western and predominantly Christian experiences, knowledges, and institutions. It investigates how religion is universalized and certain ideas, social formations, and practices rendered "religious" are thus integrated in and subordinated to very particular - mostly liberal-secular - assumptions about the relationship between history, politics, and religion.
The individual contributions, written by a new generation of scholars with decisively interdisciplinary approaches, examine the processes of translation and globalization of historically specific concepts and practices of religion - and its dialectical counterpart, the secular - into new contexts. This volume contributes to the relatively new field of thought that aspires to unravel the thoroughly intertwined relationships between religion and secularism as modern concepts.

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.

Everyday Humanism seeks to move the discussion of humanism's positive contributions to life away from the macro-level to focus on the everyday, or micro-dimensions of our individual and collective existence. How might humanist principles impact parenting? How might these principles inform our take on aging, on health, on friendship? These are just a few of the issues around everyday life that needed interpretation from a humanist perspective. Through attention to key issues, the volume seeks to promote the value of humanism at the level of the ordinary, typical occurrences and conditions of our existence.

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.

This book examines science fiction's relationship to religion and the sacred through the lens of significant books, films and television shows. It provides a clear account of the larger cultural and philosophical significance of science fiction, and explores its potential sacrality in today's secular world by analyzing material such as Ray Bradbury's classic novel The Martian Chronicles, films The Abyss and 2001: A Space Odyssey, and also the Star Trek universe. Richard Grigg argues that science fiction is born of nostalgia for a truly 'Other' reality that is no longer available to us, and that the most accurate way to see the relationship between science fiction and traditional approaches to the sacred is as an imitation of true sacrality; this, he suggests, is the best option in a secular age. He demonstrates this by setting forth five definitions of the sacred and then, in consecutive chapters, investigating particular works of science fiction and showing just how they incarnate those definitions. Science Fiction and the Imitation of the Sacred also considers the qualifiers that suggest that science fiction can only imitate the sacred, not genuinely replicate it, and assesses the implications of this investigation for our understanding of secularity and science fiction.

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

The fundamental aims of this book are two: to explore the interaction between religion and secular society in the formation as well as the dissolution of just war doctrine; and to investigate just war doctrine as an ideological pattern of thought, expressive of a greater ideology. The author reconstructs the development of classic just war doctrine, showing it to be a product of secular and religious forces. From it he traces the growth of the doctrines of holy war and of modern just war. He demonstrates that the blending of two distinct traditions in the late Middle Ages has its counterpart in the century following the Reformation. The secularized just war doctrine exemplified in the writings of Grotius, Locke, and Vattel are related to the problems of war in our time. Originally published in 1975. 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 growing absence of meaningful ritual in contemporary Western societies has led to cohesive research on the history of ritualizing behaviour in different cultures. The relatively new field of ritology, which includes neuroscience, anthropology, cultural psychology, psychotherapy and even art and performance, raises questions about the significance and practice of ritual today. This book is the first of its kind to discuss the importance of secular rituals for cultural and personal growth. Using a transdisciplinary approach, a range of contributors provide an authoritative account of the science and history of rituals and their role in creating healthy societies in the modern age.