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Siblings:History/traditions: Atheism
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  1. Rolf Ahlers (1984). Hegel's Theological Atheism. Heythrop Journal 25 (2):158–177.
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  2. Arif Ahmed (2015). Hume and the Independent Witnesses. Mind 124 (496):1013-1044.
    The Humean argument concerning miracles says that one should always think it more likely that anyone who testifies to a miracle is lying or deluded than that the alleged miracle actually occurred, and so should always reject any single report of it. A longstanding and widely accepted objection is that even if this is right, the concurring and non-collusive testimony of many witnesses should make it rational to believe in whatever miracle they all report. I argue that on the contrary, (...)
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  3. Scott F. Aikin (2011). Reasonable Atheism: A Moral Case for Respectful Disbelief. Prometheus Books.
    Arguing in mixed company -- What atheism is -- On the new atheism -- Ethics without God -- A moral case for atheism -- Religion in politics.
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  4. Scott F. Aikin & Nicholaos Jones (2015). An Atheistic Argument From Ugliness. European Journal for Philosophy of Religion 7 (1):209-217.
    The theistic argument from beauty has what we call an 'evil twin', the argument from ugliness. The argument yields either what we call 'atheist win', or, when faced with aesthetic theodicies, 'agnostic tie' with the argument from beauty.
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  5. Shabbir Akhtar (1991). A History of Atheism in Britain. International Studies in Philosophy 23 (1):100-101.
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  6. Michael J. Almeida (2006). On Stone's Evidential Atheism. Theoria 72 (1):5-22.
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  7. Daniel E. Anderson (1980). Descartes and Atheism. Tulane Studies in Philosophy 29:11-24.
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  8. Thomas Anderson (1995). Technics and Atheism in Gabriel Marcel. Bulletin de la Société Américaine de Philosophie de Langue Française 7 (1/2):59-68.
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  9. Miles Andrews (2014). Divine Hiddenness and Affective Forecasting. Res Cogitans 5 (1):102-110.
    In this paper I argue that J. L. Schellenberg’s Divine Hiddenness Argument is committed to a problematic implication that is weakened by research in cognitive psychology on affective forecasting. Schellenberg’s notion of a nonresistant nonbeliever logically implies that for any such person, it is true that she would form the proper belief in God if provided with what he calls “probabilifying” evidence for God’s existence. In light of Schellenberg’s commitment to the importance of both affective and propositional belief components for (...)
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  10. Louise Antony (ed.) (2007). Philosophers Without Gods: Meditations on Atheism and the Secular. OUP.
    In this revealing volume, 19 leading philosophers open a window on the inner life of atheism, shattering common stereotypes as they reveal how they came to turn ...
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  11. Michael Antony (2011). All Due Respect - “Reasonable Atheism” by Aikin and Talisse Reviewed. [REVIEW] The Philosophers' Magazine (55):108-109.
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  12. Michael V. Antony (2010). Where's the Evidence? Philosophy Now 78:18-21.
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  13. Derek Attridge (2009). Martin Hägglund, Radical Atheism: Derrida and the Time of Life (Stanford: Stanford University Press, 2008), 255pp, Hb $65.00 (USD), ISBN-10: 080470077X, ISBN-13: 978-0804700771; Pb $24.95 (USD), ISBN-10: 0804700788, ISBN-13: 978-0804700788. [REVIEW] Derrida Today 2 (2):271-281.
    Review of _Radical Atheism_, focusing on the question of hospitality.
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  14. Dennis Vanden Auweele (2010). Atheism, Radical Evil, and Kant. Philosophy and Theology 22 (1/2):155-176.
    This paper investigates the link between (radical) evil and the existence of God. Arguing with contemporary atheist thinkers, such as Richard Dawkins and Victor Stenger, I hold that one can take the existence of evil as a sign of the existence of God rather than its opposite. The work of Immanuel Kant, especially his thought on evil, is a fertile source to enliven this intuition. Kant implicitly seems to argue that because man is unable to overcome evil by himself, there (...)
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  15. Julian Baggini (2008). Michael Martin (Ed.) The Cambridge Companion to Atheism. Religious Studies 44 (3):367-371.
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  16. Christine Battersby (1978). Atheism and the Rejection of God: Contemporary Philosophy and 'The Brothers Karamazov' By Stewart R. Sutherland Oxford: Blackwell, 1977, 152 + Viii Pp., £6.75. [REVIEW] Philosophy 53 (206):566-.
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  17. L. Bel'tser & V. Gaida (1973). First Ussr-Wide Seminar on Atheism. Russian Studies in Philosophy 12 (3):87-98.
    A USSR-wide seminar of teachers of the fundamentals of scientific atheism was held at Moscow State University from March 14 to 17, 1972. The seminar was organized by the USSR Ministry of Higher and Secondary Specialized Education. Personnel holding posts of responsibility in the machinery of the Central Committee of the CPSU, in the Ministry of Higher and Secondary Specialized Education, Party and scientific workers, and graduate and undergraduate students specializing in the history and theory of atheism took active part (...)
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  18. David Benatar (2006). What's God Got to Do with It? Atheism and Religious Practice. Ratio 19 (4):383–400.
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  19. Boran Berčić (2005). Rey's Meta-Atheism. Croatian Journal of Philosophy 5 (3):417-422.
    The author argues that the atheist does not commit the so called “philosophy fallacy” but rather simply answers the theist’s arguments. The principle that the absence of evidence is the evidence of absence, although very sound, is nevertheless context-dependent and cannot be accepted without further qualifications. Also, any systematic study of religiousness should explore its links to emotions (prophets often invite people to open their hearts, not their minds or reasons) and its role in the constitution of identity (people often (...)
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  20. David Berman (1983). David Hume and the Suppression of 'Atheism'. Journal of the History of Philosophy 21 (3):375-387.
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  21. John Bishop (2001). Book Review. Arguing for Atheism. An Introduction to the Philosophy of Religion Robin le Poidevin. [REVIEW] Mind 110 (438):497-501.
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  22. John Bishop (1997). On J.J.C. Smart and J.J. Haldane's Atheism and Theism. Sophia 36 (1):38-52.
    Oxford , Cambridge, MA : Blackwell, 1996.
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  23. Thomas J. Blakeley (1977). Scientific Atheism: Some Soviet Books, 1974–1975. Studies in East European Thought 17 (1):91-92.
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  24. Thomas J. Blakeley (1966). Marxist-Leninist Scientific Atheism. Inquiry 9 (1-4):30 – 46.
    The main object of Marxist-Leninist 'scientific atheism' consists in the discovery and assimilation of 'scientific' data and its use in the 'atheistic' destruction of religion and all its appurtenances. The first task is to show — using the data mainly of the natural sciences — the non-existence of the object of religion, i.e. God. Second, it is necessary to explain how a theory without an object came to be and continues to show signs of vitality, i.e. to find the causes (...)
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  25. Thomas J. Blakeley (1965). Soviet Writings on Atheism and Religion: Supplement. Studies in East European Thought 5 (1-2):106-113.
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  26. Thomas J. Blakeley (1964). Scientific Atheism: An Introduction. Studies in East European Thought 4 (4):277-295.
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  27. Thomas J. Blakeley (1964). Soviet Writings on Atheism and Religion. Studies in East European Thought 4 (4):319-338.
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  28. Warren Bonett (ed.) (forthcoming). The Australian Book of Atheism. Embiggen Books.
  29. Michael Bradie (2009). What's Wrong with Methodological Naturalism? Human Affairs 19 (2):126 - 137.
    The compatibility of Darwinism with religious beliefs has been the subject of vigorous debate from 1859 to the present day. Darwin himself did not think that there was any incompatibility between his theory of natural selection and the existence of God. However, he did not think that appeals to the direct or indirect activity of a Creator substantially increased our understanding of any natural phenomenon. In effect, Darwin endorsed what we would today label as ’methodological naturalism,’ roughly the view that (...)
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  30. Raymond D. Bradley, A Moral Argument for Atheism.
    First: there is ample precedent for what I am doing. Socrates, for example, examined the religious beliefs of his contemporaries-- especially the belief that we ought to do what the gods command--and showed them to be both ill-founded and conceptually confused. I wish to follow in his footsteps though not to share in his fate. A glass of wine, not of poison, would be my preferred reward.
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  31. Raymond D. Bradley, God, Design, and Evolution: A Teleological Argument for Atheism.
    Many things in the natural world work so well that they seem to have been designed. But by what? Could nature itself, by processes including those of evolution, be the designer? Or must their complex structure and function be attributed to some intelligent designer or God? Is natural design compatible with intelligent design? How good is the argument from the presence of design to an intelligent designer? And if we could legitimately infer the probable existence of an intelligent designer from (...)
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  32. Neil Broom (1998). How Blind is the Watchmaker?: Theism or Atheism: Should Science Decide? Ashgate Pub..
  33. Godehard Brüntrup (forthcoming). Atheismus. Begriffsbestimmung, Verbreitung, Geschichte, Argumente. In Heinrich Oberreuter (ed.), Staatslexikon der Görres-Gesellschaft. Herder
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  34. Robin Burgess (2001). The Case for Atheism. Heythrop Journal 42 (1):66–70.
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  35. Christian Buth, Nonexistence of Gods: An Inductive Proof.
    I prove the nonexistence of gods. The proof is based on three axioms: Ockham’s razor (OR), religiosity is endogenous in humans, and, there are no miracles. The OR is formulated operationally, to remove improper postulates, such that it yields not only a plausible argument but truth. The validity of the second and the third axiom is established empirically by inductive reasoning relying on a thorough analysis of the psychiatric literature and skeptical publications. With these axioms I prove that gods are (...)
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  36. Christian Buth, Nonexistence of Gods: A Deductive Proof.
    I prove the nonexistence of gods. The properties of imaginary gods are laid out in a series of theorems that are only based on first principles, most notably the axiom Ockham’s razor; the theorems remain true for the case that there are no gods. Central is the result that gods are arbitrary, i.e., random without any further regularity; this implies that the temporal dependence of the probability to find a miracle is described by a Poisson process and spatially by an (...)
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  37. Reviewed Rosalind Carey (2005). Atheism, Morality and Meaning. Philosophical Investigations 28 (1):87–90.
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  38. Rosalind Carey (2005). Atheism, Morality and Meaning. Philosophical Investigations 28 (1):87-90.
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  39. Anthony J. Carroll (2009). The Cambridge Companion to Atheism. Edited by Michael Martin. Heythrop Journal 50 (3):539-540.
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  40. Timothy Chappell (2001). Atheism and Theism. J. J. C. Smart J. J. Haldane. Mind 110 (439):836-839.
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  41. Lorenzo Chiesa & Alberto Toscano (2007). Agape and the Anonymous Religion of Atheism. Angelaki 12 (1):113 – 126.
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  42. Keith Chrzan (1991). Plantinga and Probabilistic Atheism. International Journal for Philosophy of Religion 30 (1):21 - 27.
    Plantinga underestimates the prospects for probabilistic atheism. He employs a flawed mathematical rendition of the atheist's crucial claim, (1) and he misunderstands the utility (1) would have for the atheist.
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  43. John Churchill (2000). Merold Westphal, Suspicion and Faith: The Religious Uses of Modern Atheism. [REVIEW] International Journal for Philosophy of Religion 47 (3):183-185.
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  44. Chapman Cohen (1943). Materialism Restated. London, Issued for the Secular Society, Limited, by the Pioneer Press.
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  45. Benjamin Cordry (2011). A More Dangerous Enemy? Philo's “Confession” and Hume's Soft Atheism. International Journal for Philosophy of Religion 70 (1):61-83.
    While Hume has often been held to have been an agnostic or atheist, several contemporary scholars have argued that Hume was a theist. These interpretations depend chiefly on several passages in which Hume allegedly confesses to theism. In this paper, I argue against this position by giving a threshold characterization of theism and using it to show that Hume does not confess. His most important confession does not cross this threshold and the ones that do are often expressive rather than (...)
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  46. William Lane Craig (1993). Theism, Atheism, and Big Bang Cosmology. Oxford University Press.
    Contemporary science presents us with the remarkable theory that the universe began to exist about fifteen billion years ago with a cataclysmic explosion called "the Big Bang." The question of whether Big Bang cosmology supports theism or atheism has long been a matter of discussion among the general public and in popular science books, but has received scant attention from philosophers. This book sets out to fill this gap by means of a sustained debate between two philosophers, William Lane (...) and Quentin Smith, who defend opposing positions. Craig argues that the Big Bang that began the universe was created by God, while Smith argues that the Big Bang has no cause. Alternating chapters by the two philosophers criticize and attempt to refute preceding arguments. Their arguments are based on Einstein's theory of relativity and include a discussion of the new quantum cosmology recently developed by Stephen Hawking and popularized in A Brief History of Time. (shrink)
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  47. James E. Crimmins (1993). D. Berman, A History of Atheism in Britain, From Hobbes to Russell, London and New York, Routledge, 1990, Pp. X + 253. Utilitas 5 (2):337.
  48. Mary-Ann Crumplin (2012). Emmanuel Levinas on Onto-Theo-Logy: Parricide and Atheism. Heythrop Journal 53 (1):100-110.
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  49. Helmut Dahm (1991). The Problem of Atheism in Recent Soviet Publications. Studies in East European Thought 41 (2):85-126.
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  50. John Danaher (2014). Skeptical Theism and Divine Permission - A Reply to Anderson. International Journal for Philosophy of Religion 75 (2):101-118.
    Skeptical theism (ST) may undercut the key inference in the evidential argument from evil, but it does so at a cost. If ST is true, then we lose our ability to assess the all things considered (ATC) value of natural events and states of affairs. And if we lose that ability, a whole slew of undesirable consequences follow. So goes a common consequential critique of ST. In a recent article, Anderson has argued that this consequential critique is flawed. Anderson claims (...)
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