In this deeply revealing and engaging autobiography, Herb Silverman tells his iconoclastic life story. He takes the reader from his childhood as an Orthodox Jew in Philadelphia, where he stopped fasting on Yom Kippur to test God's existence, to his adult life in the heart of the Bible Belt, where he became a legendary figure within America's secular activist community and remains one of its most beloved leaders. Never one to shy from controversy, Silverman relates many of his high-profile battles with the Religious Right, including his decision to run for governor of South Carolina to challenge the state's constitutional provision that prohibited atheists from holding public office. "Candidate Without a Prayer "offers an intimate portrait of a central player in today's increasingly heated culture wars. It will be sure to charm both believers and nonbelievers alike, and will lead all those who care about the separation of church and state to give thanks.

While scholars, media, and the public may be aware of a few extraordinary government raids on religious communities, such as the U.S. federal raid on the Branch Davidians in 1993, very few people are aware of the scope and frequency with which these raids occur. Following the Texas state raid on the Fundamentalist Church of Latter-day Saints in 2008, authors Stuart Wright and Susan Palmer decided to study these raids in the aggregate-rather than as individual cases-by collecting data on raids that have taken place over the last six decades. They did this both to establish for the first time an archive of raided groups, and to determine if any patterns could be identified. Even they were surprised at their findings; there were far more raids than expected, and the vast majority of them had occurred since 1990, reflecting a sharp, almost exponential increase. What could account for this sudden and dramatic increase in state control of minority religions? In Storming Zion, Wright and Palmer argue that the increased use of these high-risk and extreme types of enforcement corresponds to expanded organization and initiatives by opponents of unconventional religions. Anti-cult organizations provide strategic "frames" that define potential conflicts or problems in a given community as inherently dangerous, and construct narratives that draw on stereotypes of child and sexual abuse, brainwashing, and even mass suicide. The targeted group is made to appear more dangerous than it is, resulting in an overreaction by authorities. Wright and Palmer explore the implications of heightened state repression and control of minority religions in an increasingly multicultural, globalized world. At a time of rapidly shifting demographics within Western societies this book cautions against state control of marginalized groups and offers insight about why the responses to these groups is often so reactionary.

Inspired by Paul Tillich's suggestion that atheism is not the end of theology but is instead the beginning, and working this together with Derrida's idea of the undeconstructible, Caputo explores the idea that the real interest of theology is not God, especially not God as supreme being, but the unconditional.

Who are the "Nones"? What does humanism say about race, religion and popular culture? How do race, religion and popular culture inform and affect humanism? The demographics of the United States are changing, marked most profoundly by the religiously unaffiliated, or what we have to come to call the "Nones". Spread across generations in the United States, this group encompasses a wide range of philosophical and ideological perspectives, from some in line with various forms of theism to those who are atheistic, and all sorts of combinations in between. Similar changes to demographics are taking place in Europe and elsewhere. Humanism: Essays on Race, Religion and Popular Culture provides a much-needed humanities-based analysis and description of humanism in relation to these cultural markers. Whereas most existing analysis attempts to explain humanism through the natural and social sciences (the "what" of life), Anthony B. Pinn explores humanism in relation to "how" life is arranged, socialized, ritualized, and framed. This ground-breaking publication brings together old and new essays on a wide range of topics and themes, from the African-American experience, to the development of humanist churches, and the lyrics of Jay Z.

Secularism, Theology and Islam offers a uniquely theological analysis of the historic Danish cartoon crisis of 2005-2006, in which the publication of twelve images of the Prophet Muhammad in the Danish newspaper Jyllands-Posten ignited violent global protests. The crisis represents a politically, culturally, and religiously important event of the early 21st century, and Jennifer Veninga explores the important question of why the cartoons were published in Denmark when they were and why this matters to the larger global community. The book outlines three main interpretations of the affair as they were framed by international news media: as an issue exclusively about freedom of speech, as related to a 'clash of civilizations', or exclusively as a matter of international politics. Whilst these are important to note, the author argues that the crisis was far more complex than any of these interpretations suggest, and argues that an alternative methodology can be found in philosopher Charles Taylor's concept of the 'social imaginary', which refers to the shared norms, expectations, images and narratives of a community or nation that inform many of its shared practices. Describing the Danish social imaginary as a paradox of Christianity and secularism, Veninga explains why the new presence of Islam has been perceived as such a threat to Danish identity. The author also maintains that despite tendencies toward exclusion, the Danish imaginary also supports a move toward authentic religious pluralism. Understanding the Danish cartoon crisis is important for any community struggling with new religious diversity, especially those with largely secular identities. Furthermore, the method used to examine the crisis provides a theological analytical framework applicable to a wide variety of contemporary social and political movements and issues.

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.

Leaving one's religion behind, walking away from faith, is never an easy journey. With family, friends, jobs, and every aspect of one's life to consider, the decision is not to be taken lightly. This anthology is made up of sixteen fascinating, and at times moving, accounts of such decisions, and the consequences they entail. Whether it be Christianity, Islam or any other life-impacting worldview, leaving it can be a difficult ordeal. This collection details the trials and tribulations, the joy and liberation involved, by people from various walks of life and corners of the globe. Heartfelt, it offers hope to those equally questioning, and understanding to those who themselves question the motivations of these often brave people.

Theological reactions to the rise of the new atheist movement have largely been critically hostile or defensively deployed apologetics to shore up the faith against attack. Gary Keogh contends that focusing on scholarly material that is inherently agreeable to theology will not suffice in the context of modern academia. Theology needs to test its boundaries and venture into dialogue with those with antithetical positions. Engaging Richard Dawkins, as the embodiment of such a position, illustrates how such dialogue may offer new perspectives on classical theological problems, such as the relationship of science and religion, the existence of God, creation, natural suffering and theodicy. Keogh demonstrates how a dialogical paradigm may take shape, rather than merely discussing it as a theoretical framework. A dialogue between such opposing hermeneutics may provide a new paradigm of theological scholarship - one which is up to the task of facing its critics in the public and pluralistic context of modern academia.

Godbuster is Elliot George's attempt to help readers to think critically and skeptically about what they choose to believe; to help them to make an informed decision. It describes why we feel a need to believe, questions what value belief has, explains what constitutes proper evidence and how it provides a foundation for our understanding of reality. The methods of Science are explained and the issues of contention between believers and non-believers are dealt with in lucid prose - it's a bit like Richard Dawkins 'The God Delusion' but written in easy language.

God and Evidence presents a new set of compelling problems for theistic philosophers. The problems pertain to three types of theistic philosopher, which Lovering defines here as 'theistic inferentialists,' 'theistic non-inferentialists,' and 'theistic fideists.' Theistic inferentialists believe that God exists, that there is inferential probabilifying evidence of God's existence, and that this evidence is discoverable not simply in principle but in practice. Theistic non-inferentialists believe that God exists, that there is non-inferential probabilifying evidence of God's existence, and that this evidence is discoverable not simply in principle but in practice. Theistic fideists believe that God exists, that there is no discoverable probabilifying evidence (inferential or non-inferential) of God's existence, and that it is nevertheless acceptable-morally if not otherwise-to have faith that God exists. Lovering argues that each type of theistic philosopher faces a problem unique to his type and that they all share two particular problems. Some of these problems take us down an entirely new discursive path; others down a new discursive path branching off from an old one.

Scientific evidence and personal experience tell us that sincere, engaging personal relationships are essential for health and happiness. Yet, little is said about how we might actively nurture such relationships for ourselves and for people near us at home and work. Executive Coach Tony Mayo drew on the research of Brene Brown, Joseph Campbell, and others to compose this enthusiastically received non-sectarian sermon. Originally delivered to the Unitarian Universalist Church in Reston at their Sunday services on January 26, 2014, it has now has been revised and expanded for publication. How do we balance the universal human needs of authenticity and acceptance in our personal lives? How might we foster communities where others have the courage to be truly themselves with us? The word courage originally meant "to speak and act from the heart," or cour in Latin. Courage is required to express our deepest and most authentic selves because we so often fear judgment, rejection and exclusion. Listener Comments "I so appreciate your wonderful talk yesterday morning. A great reminder for me to continue to take risks in my life and get out of my comfort zone as well as trusting others. It also reminded me of the importance of meditation in my life." -Church Member "Your message was loud and clear and magically delivered. Thank you." -Church Member "Tony Mayo covers a lot of meaningful ground in a handful of pages - he brings together courage, bravery, belonging, acceptance, compassion and more - and backs it up with insights, experience, AND academic references I loved it " -Ron Dimon, author of EPM Done Right (Wiley CIO Series) "I am moved and inspired. It is absolutely great, challenging, and rich. Plus more adjectives are in me - all superlative, I'm sure. I must listen to it at least 2 more times; there is a lot to grok here." -Lowell Nerenberg, Executive Coach "We were inspired by what you shared and how you shared it. Thank you." -Church Member "Tony, one of the things I valued most about your sermon is that so few words were wasted. You did not speak just to fill the time; each sentence added to the whole." -Church Member "Thank you, Tony, for such a wonderful message this morning. It was so uplifting and based on feedback, provided many with a transformational experience." -Church Board member "I found your sermon to be rich and meaningful. I agree that you should make it available in print. I would like to revisit it, and those who missed it should take a look " -Church Member "My life could use more Courage just now, and your talk gave me some ideas that could help." -Church Member "Tony, I have it on good authority that your sermon this last Sunday was about the best ever. Could I get a printed copy?" -Email from church member who had been out of town. "True courage comes from the heart. "I was fortunate enough to hear this sermon in real life and was glad to see that Tony has put it in writing so it will be easy to share. I love his distinction between courage that comes from the heart and bravery (related to bravado) that is put on like armor to conceal weakness. He encouraged us to live authentic lives, risking vulnerability as we act from our true selves. I need to revisit what he shared with us on that memorable Sunday " - Laurie Dodd, Attorney "It's rare that I find something so uplifting and encouraging. I am not a religious person and usually when I hear the word 'sermon' I run. His message is for everyone and stays clear of religious views that might preclude any person or group from understanding and enjoying what he has to share. "Tony has a wonderful way with words. I highly recommend reading this book or finding the audio version." - Michael Cohen

This volume presents an integrated collection of constructive essays by eminent Catholic scholars addressing the new challenges and opportunities facing religious believers under shifting conditions of secularity and "post-secularity."Using an innovative "keywords" approach, At the Limits of the Secular is an interdisciplinary effort to think through the implications of secular consciousness for the role of religion in public affairs. The book responds in some ways to Charles Taylor's magnum opus, A Secular Age, although it also stands on its own. It features an original essay by David Tracy -- the most prominent American Catholic theologian writing today -- and groundbreaking contributions by influential younger theologians such as Peter Casarella, William Cavanaugh, and Vincent Miller.CONTRIBUTORSWilliam A. Barbieri Jr.Peter CasarellaWilliam T. CavanaughMichele DillonMary DoakAnthony J. GodziebaSlavica JakelicJ. Paul MartinVincent J. MillerPhilip J. RossiRobert J. SchreiterDavid Tracy

For about three thousand years comedy has applied a welcome humanist perspective to the world's religious beliefs and practices. From the ancient Greek comedies of Aristophanes, the famous poem by Lucretius, and dialogues of Cicero to early modern and Enlightenment essays and philosophical texts, together with the inherent skepticism about life after death in tragicomedies by Plautus, Shakespeare, Moliere, and nineteenth-century novels by such as Dickens and Hugo, the literary critic and historian Alexander Welsh analyzes the prevalence of openness of mind and relieving good humor in Western thought. The Humanist Comedy concludes with close examination of a postmodern novel by the Nobel Prize winner Jose Saramago.

Twenty-first century's nightly news can't pass by without running another story on religious conflict or clashes. While these modern-day battles play out for the world to see, the issues that act as a catalyst for them are deeply embedded in ancient texts that claim to contain absolute certainties. An eye-opening and vitally-important new book has burst upon the literary scene called Allah, Jesus, and Yahweh: The Gods That Failed. The author, Gordon Harrison, conducts a definitive expose of the ravages caused by religion and breaks new ground in the world of investigative literature. In this riveting history of three of the world's major religions-Islam, Christianity, and Judaism-this book explores the relationship between belief and the suspension of logic with its consequential suffering. Beginning with the September 480 BCE Battle of Marathon, the author traces the spread of Eastern belief systems (and the three major religions in particular) from the Middle East into Europe and the rest of the world. Citing examples of how fanatic elements of each faith have caused war, bloodshed, confusion and suffering, Harrison makes his case for reason and freethinking. As the author notes the parlance in vogue for this present invasion is a clash of civilizations-East versus West But this is not entirely the case. There is a clash, but we have confused the combatants. Many in the West do not intend to fight for the preservation of Christianity; some in the East feel the same about Islam. What we will defend is freedom, democracy, and the values of the Enlightenment versus submission, dictatorship, and the buzz of the hive mind. A colossal clash of ideals is underway between the Enlightenment and the Army of the Night-those who "know" they have absolute certainty without evidence. Religion is certainty without proof; science is proof without certainty. From religion to science, it has been a long night's journey into light. Harrison asks the reader to hold his hand, walk with him through these pages, and see the glory and the horror we have created. Since its release, the book has garnered a consistent string of rave reviews-here are three: This is an extremely impressive book, one that should enlighten any open-minded reader, theist and non-theist alike. Harrison transports the reader from the ancient battle at Marathon across two millennia, following the march of civilization to the present day. He shows in a clear and engaging manner the moral corruption that is inherent in the ancient texts that continue to serve as the scriptural foundations of modern religions. His compelling mixture of philosophy, theology, astronomy, psychology and physics, presented always in a very accessible and entertaining style, persuasively demonstrates how science illuminates and promotes understanding while religion ossifies thinking patterns and all too often produces intergroup conflict. I highly recommend this book to all. By James Alcock, Professor of Psychology at York University, Toronto Something that worked really well for me was the author's use of personal anecdotes to illustrate some of his arguments. The one that really stood out was the story about Mother Courage. The author re-creates his experience with the bear and her cubs very vividly for the reader. I found it not only very germane to his point about the presence of morality in nature, but also very moving. This book deserves a wide readership. By Dirk Verhulst, English Teacher. Hilarious and powerful Equal to anything written by Hitchens, Harris, Dawkins, and Dennett, the Four Horsemen of the Anti-Apocalypse. Allah, Jesus, and Yahweh takes a deeper view of time and a more humorous Mark Twain narrative approach than those authors do. By Bill Walker, Freethinker"

The premise of this book is that the role of government is to look to the well-being of the people and to maintain and improve the quality of the environment. In other words, government is animal husbandry and ecosystem management - it is applied biology.
Following this line the author examines the physical and mental needs of human beings, including the special needs of children, and how governments might best provide for these needs.
He then brings a biologist's eye to the requirements for a healthy society; crime and punishment; and gods and religion.
The responsibility of governments as ecosystem managers is explored by examining the ability of the world to produce enough food to feed itself, both now and in the future: environmental problems and abuses that are and will limit food production, from both the land and the sea, are identified. Potential "nightmare scenarios" arising from global warming and climate change, population increase, acidic and oxygen-deficient oceans and the rise of antibiotic-resistant bacteria are examined.

The publication of Human, all-too-Human extends over the period 1878-1880. Of the two divisions which constitute the Second Part, "Miscellaneous Maxims and Opinions" appeared in 1879, and "The Wanderer and his Shadow" in 1880, Nietzsche being then in his thirty-sixth year. The Preface was added in 1886. The whole book forms Nietzsche's first lengthy contribution to literature. His previous works comprise only the philological treatises, The Birth of Tragedy, and the essays on Strauss, Schopenhauer, and Wagner in Thoughts out of Season. With the volumes of Human, all-too-Human Nietzsche appears for the first time in his true colours as philosopher. His purely scholarly publications, his essays in literary and musical criticism-especially the essay on Richard Wagner at Bayreuth-had, of course, foreshadowed his work as a thinker.

Ludwig Feuerbach (1804-1972), the immensely influential German philosopher of the 19th century, wrote his most important work "The Essence of Christianity" in 1841. Combined with his numerous other writings, "The Essence of Christianity" contributed to the development of dialectical materialism. Feuerbach is often considered the philosopher who bridged Hegel and Marx. Here is his sharp criticism of Christianity. A staunch atheist, Feuerbach argues that Christianity has wrongfully "projected" and "displaced" elements of the human mind onto nonexistent supernatural, religious objects. This displacement, he argues, fundamentally alters notions of consciousness. Feuerbach works his way through his tractate via the skepticism established by Hegel and Spinoza, among others. Like Nietzsche, Feuerbach made the claim that Christianity need be deconstructed and repudiated for true civil progress to occur. "The Essence of Christianity" shows Feuerbach in full force as an influential member of a new breed of German philosophers. This text, and this author, occupies a significant place in the history of modern philosophy.

This book reflects the wide-spread belief that the twenty-first century is evolving in a significantly different way to the twentieth, which witnessed the advance of human rationality and technological progress, including urbanisation, and called into question the public and cultural significance of religion. In this century, by contrast, religion, faith communities and spiritual values have returned to the centre of public life, especially public policy, governance, and social identity. Rapidly diversifying urban locations are the best places to witness the emergence of new spaces in which religions and spiritual traditions are creating both new alliances but also bifurcations with secular sectors. "Postsecular Cities" examines how the built environment reflects these trends. Recognizing that the 'turn to the postsecular' is a contested and multifaceted trend, the authors offer a vigorous, open but structured dialogue between theory and practice, but even more excitingly, between the disciplines of human geography and theology. Both disciplines reflect on this powerful but enigmatic force shaping our urban humanity. This unique volume offers the first insight into these interdisciplinary and challenging debates. The relationship between religion and politics is both fascinating and challenging, and recent years have seen substantial changes in the way this relationship is studied.

Edward Said's Rhetoric of the Secular provides an important new reading of Edward W. Said's work, emphasizing not only the distinction but also the fuzzy borders between representations of 'the religious' and 'the secular' found within and throughout his oeuvre and at the core of some of his most customary rhetorical strategies. Mathieu Courville begins by examining Said's own reflections on his life, before moving on to key debates about Said's work within Religious Studies and Middle Eastern Studies, and his relationship to French critical theorists. Through close attention to Said's use of the literal and the figurative when dealing with religious, national and cultural matters, Courville discerns a pattern that illuminates what Said means by secular. Said's work shows that the secular is not the utter opposite of religion in the modern globalized world, but may exist in a productive tension with it.