Search results for 'Atheism' (try it on Scholar)

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  1. Ian James Kidd (forthcoming). Epistemic Vices in Public Debate: The Case of New Atheism. In Christopher Cotter & Philip Quadrio (eds.), New Atheism's Legacy: Critical Perspectives from Philosophy and the Social Sciences. Springer.score: 27.0
    Although critics often argue that the new atheists are arrogant, dogmatic, closed-minded and so on, there is currently no philosophical analysis of this complaint - which I will call 'the vice charge' - and no assessment of whether it is merely a rhetorical aside or a substantive objection in its own right. This Chapter therefore uses the resources of virtue epistemology to articulate this 'vice charge' and to argue that critics are right to imply that new atheism is intrinsically (...)
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  2. Massimo Pigliucci (2013). New Atheism and the Scientistic Turn in the Atheism Movement. Midwest Studies in Philosophy 37 (1):142-153.score: 24.0
    The so-called “New Atheism” is a relatively well-defined, very recent, still unfold- ing cultural phenomenon with import for public understanding of both science and philosophy. Arguably, the opening salvo of the New Atheists was The End of Faith by Sam Harris, published in 2004, followed in rapid succession by a number of other titles penned by Harris himself, Richard Dawkins, Daniel Dennett, Victor Stenger, and Christopher Hitchens.
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  3. Steven M. Duncan, Descartes' Refutation of Atheism: A Defense.score: 24.0
    Descartes argues that, apart from the existence of a veracious God, we can have no reason to believe that we possess reliable cognitive faculties, with the result that, if atheism is true, not even our seemingly most certain beliefs can count as knowledge for us. Since the atheist denies the existence of God, he or she will be precisely in this position. I argue that Descartes' argument is sound, and that atheism is therefore self-refuting.
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  4. Daniel Howard-Snyder (2015). The Evolutionary Argument for Atheism. In John-Christopher Keller (ed.), Being, Freedom, and Method: Themes from van Inwagen. Oxford University Press.score: 24.0
    This essay assesses Paul Draper's argument from evolution to atheism.
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  5. Lara Denis (2003). Kant's Criticism of Atheism. Kant-Studien 94 (2):198-219.score: 24.0
    Although Kant argues that morality is prior to and independent of religion, Kant nevertheless claims that religion of a certain sort (“moral theism”) follows from morality, and that atheism poses threats to morality. Kant criticizes atheism as morally problematic in four ways: atheism robs the atheist of springs for moral action, leads the atheist to moral despair, corrupts the atheist’s moral character, and has a pernicious influence on the atheist’s community. I argue that Kant is right to (...)
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  6. Daniel Howard-Snyder & Michael Bergmann (2003). Grounds for Belief in God Aside, Does Evil Make Atheism More Reasonable Than Theism? In Michael Peterson & Raymond Van Arrogan (eds.), Contemporary Debates in Philosophy of Religion. Blackwell. 140--55.score: 24.0
    Preprinted in God and the Problem of Evil(Blackwell 2001), ed. William Rowe. Many people deny that evil makes belief in atheism more reasonable for us than belief in theism. After all, they say, the grounds for belief in God are much better than the evidence for atheism, including the evidence provided by evil. We will not join their ranks on this occasion. Rather, we wish to consider the proposition that, setting aside grounds for belief in God and relying (...)
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  7. Andrew Fiala (2009). Militant Atheism, Pragmatism, and the God-Shaped Hole. International Journal for Philosophy of Religion 65 (3):139 - 151.score: 24.0
    This paper addresses recent examples of militant atheism. It considers the theistic reply that describes atheism as deriving from a “God-shaped hole” in the human soul. The paper will argue that American pragmatism offers a middle path that avoids militant atheism without suffering from this problem. The paper describes this middle path and considers the problem that is seen in Rorty’s recent work: how the pragmatist can remain critical of religious fundamentalism without succumbing to a militant version (...)
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  8. Stephen Maitzen (2013). Atheism and the Basis of Morality. In A. W. Musschenga & Anton van Harskamp (eds.), What Makes Us Moral? Springer. 257-269.score: 24.0
    People in many parts of the world link morality with God and see good ethical values as an important benefit of theistic belief. A recent survey showed that Americans, for example, distrust atheists more than any other group listed in the survey, this distrust stemming mainly from the conviction that only believers in God can be counted on to respect morality. I argue against this widespread tendency to see theism as the friend of morality. I argue that our most serious (...)
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  9. William Lane Craig (2004). God?: A Debate Between a Christian and an Atheist. Oxford University Press.score: 24.0
    The question of whether or not God exists is endlessly fascinating and profoundly important. Now two articulate spokesmen--one a Christian, the other an atheist--duel over God's existence in a lively and illuminating battle of ideas. In God?, William Lane Craig and Walter Sinnott-Armstrong bring to the printed page two debates they held before live audiences, preserving all the wit, clarity, and immediacy of their public exchanges. With none of the opaque discourse of academic logicians and divinity-school theologians, the authors make (...)
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  10. Andrew Johnson (2013). An Apology for the “New Atheism”. International Journal for Philosophy of Religion 73 (1):5-28.score: 24.0
    In recent years, a series of bestselling atheist manifestos by Sam Harris, Richard Dawkins, and Christopher Hitchens has thrust the topic of the rationality of religion into the public discourse. Christian moderates of an intellectual bent and even some agnostics and atheists have taken umbrage and lashed back. In this paper I defend the New Atheists against three common charges: that their critiques of religion commit basic logical fallacies (such as straw man, false dichotomy, or hasty generalization), that their own (...)
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  11. William Rowe (2010). Friendly Atheism Revisited. International Journal for Philosophy of Religion 68 (1):7-13.score: 24.0
    This paper endeavors to explain what friendly atheism is and why it is reasonable to seek to be friendly toward those whose views about God differ substantially from one’s own.
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  12. Robin Le Poidevin (1996). Arguing for Atheism: An Introduction to the Philosophy of Religion. Routledge.score: 24.0
    Arguing for Atheism introduces a wide range of topics in the philosophy of religion and metaphysics. Robin Le Poidevin does not simply defend a denial of God's existence; he presents instead a way of intepreting religious discourse which allows us to make sense of the role of religion in our spiritual and moral lives. Ideal as a textbook for university courses in the philosophy of religion and metaphysics, Arguing for Atheism is also designed to be accessible, in its (...)
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  13. Michael Martin (1990). Atheism: A Philosophical Justification. Temple University Press.score: 24.0
    "Thousands of philosophers--from the ancient Greeks to modern thinkers--have defended atheism, but none more comprehensively than Martin.
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  14. 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.score: 24.0
    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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  15. Thomas Holden (2010). Spectres of False Divinity: Hume's Moral Atheism. Oxford University Press.score: 24.0
    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 (...)
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  16. 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.score: 24.0
    Review of _Radical Atheism_, focusing on the question of hospitality.
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  17. Martin Hägglund (2008). Radical Atheism: Derrida and the Time of Life. Stanford University Press.score: 24.0
    Autoimmunity of time : Derrida and Kant -- Arche-writing : Derrida and Husserl -- Arche-violence : Derrida and Levinas -- Autoimmunity of life : Derrida's radical atheism -- Autoimmunity of democracy : Derrida and Laclau.
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  18. Mark Curran (2012). Atheism, Religion and Enlightenment in Pre-Revolutionary Europe. Boydell Press.score: 24.0
    Prologue -- Introduction -- The virtuous atheist -- The oral and written public sphere -- Books and pamphlets -- Periodicals -- The philosophe response -- Institutional reactions in France -- The Christian Enlightenment? -- Beyond the Christian Enlightenment -- Appendices. D'Holbach's publications, 1752-1789 -- Responses in French to d'Holbach's publications, 1752-1789 -- The corpus of periodical press articles produced in reaction to d'Holbach's publications.
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  19. Richard Rorty (2010). Anticlericalism Si Ateism/ Anti-Clericalism and Atheism. Journal for the Study of Religions and Ideologies 2 (4):4-12.score: 24.0
    A revised and expanded version of a talk given by Richard Rorty on the occasion of the award of the Meister-Eckhart Sachbuch preis in December 2001, the article provides for its author an occasion for highlighting the latest developments regarding the condition of reli- gion, religiosity, belief, faith, and atheism. Starting from the common sense and rather numerous instances of those who are „religiously unmusical,“ Richard Rorty looks briefly at the meandering course of secularization, endors- ing the idea that (...)
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  20. J. Angelo Corlett & Josh Cangelosi (forthcoming). Atheism and Epistemic Justification. International Journal for Philosophy of Religion:1-16.score: 24.0
    In a recent article in this journal, Andrew Johnson seeks to defend the “New Atheism” against several objections. We provide a philosophical assessment of his defense of contemporary atheistic arguments that are said to amount to bifurcation fallacies. This point of discussion leads to our critical discussion of the presumption of atheism and the epistemic justification of atheism.
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  21. Scott Randall Paine (2010). Fundamentalismo ateu contra fundamentalismo religioso (Atheist Fundamentalism against Religious Fundamentalism) - DOI: 10.5752/P.2175-5841.2010v8n18p9. [REVIEW] Horizonte 8 (18):9-26.score: 24.0
    Resumo O fundamentalismo é um fenômeno relativamente recente, pelo menos como posição articulada e autoconsciente. O presente artigo apresenta, de início, uma reflexão sobre o surgimento do termo fundamentalismo, em breve resgate histórico. A seguir, identifica e analisa as características principais dessa atitude, tanto na sua configuração psicológica (subjetivismo fechado), como na sua teoria epistemológica implícita (fideísmo radical, fé ou submissão a uma autoridade religiosa como fonte exclusiva ou predominante de certeza epistemológica), na sua hermenêutica (liberalismo na interpretação de escrituras) (...)
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  22. Christopher Watkin (2011). Difficult Atheism: Post-Theological Thinking in Alain Badiou, Jean-Luc Nancy and Quentin Meillassoux. Edinburgh University Press.score: 24.0
    Atheisms Today -- The God of Metaphysics -- The God of the Poets -- Difficult Atheism -- Beyond A/theism? Quentin Meillassoux -- The Politics of the Post-Theological I: Justifying the Political -- The Politics of the Post-Theological II: Justice -- General Conclusion: How to Follow an 'Atheism' That Never Was.
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  23. Amauri Carlos Ferreira (2010). Viver sem Deus e sem Religião: a vida possível no ateísmo (Living without God and religion: the possibility of atheism) - DOI: 10.5752/P.2175-5841.2010v8n18p85. [REVIEW] Horizonte 8 (18):85-103.score: 24.0
    É possível viver no mundo sem Deus? É possível viver no mundo sem religião? O autor deste texto apresenta uma resposta afirmativa a essas indagações, fundamentando-a com as ideias de Bertrand Russell. Para o autor, quando a noção de viver bem é fundamentada na verdade provisória da ciência e contrária à vida proposta pela religião, os fiéis e os representantes eclesiásticos utilizam argumentos emocionais e falaciosos para postular a verdade da fé. Ele parte do pressuposto de que entre religião e (...)
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  24. Jonathan Morgan (2013). Untangling False Assumptions Regarding Atheism and Health. Zygon 48 (1):9-19.score: 24.0
    In the past decade, the cognitive science of religion has worked to find an evolutionary explanation for supernatural belief. The explanations are convincing, but have created the stereotype that atheism is unnatural. In a similar way studies linking religious belief and health have vilified atheism as unhealthy. But belief is too complex, health is too nuanced, and the data are too varied to draw such a generalization. Catherine Caldwell-Harris has developed a psychological profile to understand nonbelief as an (...)
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  25. Agnaldo Cuoco Portugal & Abraão Lincoln Ferreria Costa (2011). O Ateísmo Francês Contemporâneo: uma comparação crítica entre Michel Onfray e André Compte-Sponville (Contemporary French Atheism: a Critical Comparison between Michel Onfray and André Comte-Sponville) - DOI: 10.5752/P.2175-5841.2010v8n18p127. [REVIEW] Horizonte 8 (18):127-144.score: 24.0
    Michel Onfray e André Comte-Sponville são os dois mais famosos representantes do ateísmo filosófico francês contemporâneo, que continua uma tradição iniciada no século XVIII de negação irreligiosa da noção monoteísta de Deus. Embora compartilhando várias ideias, como o naturalismo e, obviamente, a rejeição do monoteísmo, suas propostas têm diferenças importantes. Onfray imputa à religião a maioria dos males enfrentados pela humanidade, recusando-se a fazer qualquer concessão à tradição religiosa monoteísta, e propondo uma filosofia libertária de tipo hedonista e materialista. Comte-Sponville (...)
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  26. Donovan O. Schaefer (2014). Blessed, Precious Mistakes: Deconstruction, Evolution, and New Atheism in America. International Journal for Philosophy of Religion 76 (1):75-94.score: 24.0
    This paper explores the ways that Daniel C. Dennett’s bestselling 2006 book Breaking the Spell traffics in a set of distinctly American presumptions about the relationship between religion and science. In this Americanized atheism, religion is presumed to be a set of logically organized propositional beliefs–a misbegotten science in need of correction or elimination. I show that a convergent critique, drawing on both evolutionary theory and deconstruction, highlights the limitations of this approach. This convergence highlights the theme of accident (...)
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  27. Scott F. Aikin (2011). Reasonable Atheism: A Moral Case for Respectful Disbelief. Prometheus Books.score: 24.0
    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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  28. Yolanda Estes (2009). J.G. Fichte and the Atheism Dispute, 1798-1800. Ashgate Pub. Ltd.score: 24.0
    Translator's preface -- Commentator's preface -- Commentator's introduction -- J.G. Fichte : on the ground of our belief in a divine world-governance -- Commentary: on the ground of our belief in a divine world-governance -- Text: on the ground of our belief in a divine world-governance -- F.K. Forberg : development of the concept of religion -- Commentary: development of the concept of religion -- Text: development of the concept of religion -- G.: a father's letter to his student son (...)
     
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  29. T. J. Mawson (2010). Praying to Stop Being an Atheist. International Journal for Philosophy of Religion 67 (3):173 - 186.score: 22.0
    In this paper, I argue that atheists who think that the issue of God's existence or non-existence is an important one; assign a greater than negligible probability to God's existence; and are not in possession of a plausible argument for scepticism about the truth-directedness of uttering such prayers in their own cases, are under a prima facie epistemic obligation to pray to God that He stop them being atheists.
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  30. Justin Remes (2013). 'That Man Behind the Curtain': Atheism and Belief in The Wizard of Oz. Film-Philosophy 17 (1):84-95.score: 22.0
    While The Wizard of Oz (1939) constructs an elaborate mythic world filled with witches, wizards, and magic, this essay argues that Victor Fleming's classic film also carries with it a message that is profoundly atheistic. The film persistently deconstructs ostensibly supernatural experiences by revealing their materialist underpinnings. Further, this essay interrogates Oz's epistemology by connecting it with Slavoj Žižek's concept of decaffeinated belief, as well as Daniel Dennett's notion of belief in belief.
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  31. Konstantin Sigov (2006). Averintsev's Archipelago: Towards Understanding the Era of Post-Atheism. [REVIEW] Studies in East European Thought 58 (2):85 - 93.score: 22.0
    Drawing on MacIntyre’s encyclopaedia–genealogy–tradition typology of the humanities, the author describes Averintsev’s project as bringing together the elements of encyclopaedia and tradition. The article identifies three forms of isolationism which are evident not only in ‘post-atheistic’ societies but more widely, and comments on Averintev’s treatment of these.
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  32. Trent Dougherty & Logan Paul Gage (forthcoming). New Atheist Approaches to Religion. In Graham Oppy (ed.), Acumen Handbook of Philosophy of Religion. Acumen.score: 22.0
    In this article, we examine in detail the New Atheists' most serious argument for the conclusion that God does not exist, namely, Richard Dawkins's Ultimate 747 Gambit. Dawkins relies upon a strong explanatory principle involving simplicity. We systematically inspect the various kinds of simplicity that Dawkins may invoke. Finding his crucial premises false on any common conception of simplicity, we conclude that Dawkins has not given good reason to think God does not exist.
     
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  33. Michael Martin (2002). Atheism, Morality, and Meaning. Prometheus Books.score: 22.0
    Divided into four parts, this treatise begins with well-known criticisms of nonreligious ethics and then develops an atheistic metaethics. In Part 2, Martin criticizes the Christian foundation of ethics, specifically the ’divine command theory’ and the idea of imitating the life of Jesus as the basis of Christian morality. Part 3 demonstrates that life can be meaningful in the absence of religious belief. Part 4 criticizes the theistic point of view in general terms as well as the specific Christian doctrines (...)
     
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  34. Massimo Pigliucci (2014). A Muddled Defense of New Atheism: On Stenger's Response. Science, Religion and Culture 1 (1):10-14.score: 21.0
    Victor Stenger (this issue) has responded to my recent criticism of the so-called New Athe- ism movement (2013). Here I endeavor to counter Stenger’s note and highlight several of the ways in which it goes astray. To begin with, however, let me summarize the main points of my earlier paper.
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  35. Daniel Howard-Snyder, Joshua Rasmussen & Andrew Cullison (2013). On Whitcomb's Grounding Argument for Atheism. Faith and Philosophy 30 (2):198-204.score: 21.0
    Dennis Whitcomb argues that there is no God on the grounds that (i) God is supposed to be omniscient, yet (ii) nothing could be omniscient due to the nature of grounding. We give a formally identical argument that concludes that one of the present co-authors does not exist. Since he does exist, Whitcomb’s argument is unsound. But why is it unsound? That is a difficult question. We venture two answers. First, one of the grounding principles that the argument relies on (...)
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  36. Joel Marks (2011). Atheism, Amorality, and Animals. The New York Times.score: 21.0
  37. Charles Pigden (2013). Analytic Philosophy (Alternative Title 'Analytic Atheism?'). In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press. 307-319.score: 21.0
    Most analytic philosophers are atheists, but is there a deep connection between analytic philosophy and atheism? The paper argues a) that the founding fathers of analytic philosophy were mostly teenage atheists before they became philosophers; b) that analytic philosophy was invented partly because it was realized that the God-substitute provided by the previously fashionable philosophy - Absolute Idealism – could not cut the spiritual mustard; c) that analytic philosophy developed an unhealthy obsession with meaninglessness which led to a new (...)
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  38. Massimo Pigliucci (2002). On Death: Thoughts of an Optimistic Atheist. In P. Schoenewaldt:, S. R. Harris & M. Kallet (eds.), Faith & Reason Look at Death. University of Tennessee Libraries.score: 21.0
    When I was fifteen, I was having serious doubts about the existence of a supernatural entity benevolently looking over me, and—perhaps even more disturbingly—about the possibility of an afterlife in which I would again see my friends and relatives and exist happily ever after. It was at that point that I started reading the writings of Bertrand Russell,1,2 one of the most controversial philosophers and political activists of the Twentieth century.
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  39. Stijn Van Impe (2014). Kant's Moral Theism and Moral Despair Argument Against Atheism. Heythrop Journal 55 (5):757-768.score: 21.0
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  40. Christopher Hitchens (ed.) (2007). The Portable Atheist: Essential Readings for the Nonbeliever. Da Capo.score: 21.0
    Presents excerpts on the subject of religion from the writings of such notable non-believers as John Stuart Mill, Karl Marx, Charles Darwin, Mark Twain, H. L. ...
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  41. David O'Connor (1998). God and Inscrutable Evil: In Defense of Theism and Atheism. Rowman & Littlefield.score: 21.0
    In this important new book, David O'Connor discusses both logical and empirical forms of the problem of inscrutable evil, perennially the most difficult ...
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  42. Stefanos Geroulanos (2010). An Atheism That is Not Humanist Emerges in French Thought. Stanford University Press.score: 21.0
    This book seeks to explain the critiques of humanism and the "negative" philosophical anthropologies that dominated mid-century philosophy and traces the ...
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  43. Patrick Masterson (1971). Atheism and Alienation. [Notre Dame, Ind.]University of Notre Dame Press.score: 21.0
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  44. Peter Atkins (2006). Atheism and Science. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press. 124-136.score: 21.0
    Accession Number: ATLA0001712117; Hosting Book Page Citation: p 124-136.; Language(s): English; Issued by ATLA: 20130825; Publication Type: Essay.
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  45. Michael Ruse (2004). Darwinism and Atheism: A Marriage Made in Heaven? Think 2 (6):51.score: 21.0
    This chapter contains sections titled: * Biblical Literalism * Miracles * Design * Morality * Original Sin * Natural Evil * Contingency * Conclusion * References * Further Reading.
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  46. William J. F. Keenan & Tatjana Schnell (2011). Meaning-Making in an Atheist World. Archive for the Psychology of Religion 33 (1):55-78.score: 21.0
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  47. Tatjana Schnell & William J. F. Keenan (2011). Meaning-Making in an Atheist World. Archive for the Psychology of Religion 33 (1):55-78.score: 21.0
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  48. Frank L. Pasquale (2010). An Assessment of the Role of Early Parental Loss in the Adoption of Atheism or Irreligion. Archive for the Psychology of Religion 32 (3):375-396.score: 21.0
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  49. Samir Selmanovic (2009). It's Really All About God: Reflections of a Muslim Atheist Jewish Christian. Jossey-Bass.score: 21.0
    Such obvious truth must be made even more obvious, and this is exactly what Samir Selmanovic is doing for all of us and for the future of humanity.
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  50. Errol E. Harris (1977). Atheism and Theism. Tulane University.score: 21.0
     
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