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.

Humanists have been a major force in British life since the turn of the 20th century. Here, leading historians of religious non-belief Callum Brown, David Nash, and Charlie Lynch examine how humanist organisations brought ethical reform and rationalism to the nation as it faced the moral issues of the modern world. This book provides a long overdue account of this dynamic group. Developing through the Ethical Union (1896), the Rationalist Press Association (1899), the British Humanist Association (1963) and Humanists UK (2017), Humanists sought to reduce religious privilege but increase humanitarian compassion and human rights. After pioneering legislation on blasphemy laws, dignity in dying and abortion rights, they went on to help design new laws on gay marriage, and sex and moral education. Internationally, they endeavoured to end war and world hunger. And with Humanist marriages and celebration of life through Humanist funerals, national ritual and culture have recently been transformed. Based on extensive archival and oral-history research, this is the definitive history of Humanists as an ethical force in modern Britain.

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'.

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.

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.

A unique take on death and bereavement without a belief in God or an afterlife   Accepting death is never easy, but we don’t need religion to find peace, comfort, and solace in the face of death. In this inspiring and life-affirming collection of short essays, prominent atheist author Greta Christina offers secular ways to handle your own mortality and the death of those you love.

Humanism, Antitheodicism, and the Critique of Meaning in Pragmatist Philosophy of Religion develops a distinctive approach to pragmatist philosophy of religion, and more generally to pragmatist investigations of the human search for meaning, by emphasizing what may be considered two closely interrelated main features of this tradition: humanism and antitheodicism. Humanism here emphasizes the need to focus on religion as a human practice within human concerns of meaningfulness and significance, as distinguished from any metaphysical search for cosmic meaning. Antitheodicism, in turn, stands for the refusal to accept any justification, divine or secular, for the experiences of meaninglessness that individuals undergoing horrendous suffering may have. Developing a critical form of pragmatism emphasizing these ideas, Sami Pihlstroem explores the relations between pragmatism and analytic philosophy in the philosophy of religion, especially regarding the question of religious meaning, as well as the significance of literature for philosophy of religion, with particular emphasis on William James's pragmatism.

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.

Today atheists, it seems, are everywhere. Nonbelievers write best-selling books and proudly defend their views in public; they have even hired a lobbyist. But, as political scientist Richard J. Meagher shows, atheist political activism is not a new phenomenon. From the "Freethought" movement of the late 1800s, to postwar "rationalists" and "humanists," to today's proud atheists, nonbelievers have called for change within a resistant political culture. While atheist organizing typically has been a relatively lonely and sad affair, advances in technology and new political opportunities have helped atheists to finally gain at least some measure of legitimacy in American politics. In Atheists in American Politics, one of the first works to take atheism seriously as a social movement, Meagher highlights key moments within the political history of atheism and freethought, and examines how the changing circumstances that surround the movement help explain political mobilization. In doing so, this book also highlights the ways that social movements in general gain momentum, and how a number of interlocking factors are often necessary to enable a movement to "take off" in American politics.

Philosophy and the advances in cosmology, neurology, molecular biology, and the social sciences have made the convincing and converging arguments for God's existence more probable than ever in history. On God's Existence is concise summary of these arguments as well as new arguments inspired by the advances of the sciences.

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.

This book explores the implication of diversity for humanism. Through the insights of academics and activists, it highlights both the successes and failures related to diversity marking humanism in the US and internationally. It offers a timely depiction of how humanism in general as well as how particular humanist communities have wrestled with the nature of our changing world, and the issues that surface in relationship to markers of difference.