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  1. Jolyon Charles Leslie Agar (2012). Raging Against God: Examining the Radical Secularism and Humanism of 'New Atheism'. Journal of Critical Realism 11 (2):225-246.
    Amarnath Amarasingham, ed., Religion and the New Atheism: A Critical Appraisal. Leiden and Boston: Brill, 2010. xv + 253 pp. ISBN 978-9-0041-8557-9, hardback £81.00/€139.00/$190.00. Religion and the New Atheism: A Critical Appraisal brings together scholars from a variety of disciplines (religious studies, sociology of religion, sociology of science, philosophy and theology) in order to critically engage with so-called ‘new atheism’. The study is a collection of essays that not so much gives primacy to discrediting the limited scholarship of new atheist (...)
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  2. Scott Aikin (2009). A Consistency Challenge for Moral and Religious Beliefs. Teaching Philosophy 32 (2):127-151.
    What should individuals do when their firmly held moral beliefs are prima facie inconsistent with their religious beliefs? In this article weoutline several ways of posing such consistency challenges and offer a detailed taxonomy of the various responses available to someone facing a consistency challenge of this sort. Throughout the paper, our concerns are primarily pedagogical: how best to pose consistency challenges in the classroom, how to stimulate discussion of the various responses to them, and how to relate such consistency (...)
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  3. Peter Adam Angeles (1976). Critiques of God Edited by Peter Angeles. --. Prometheus Books.
  4. Louise Antony (ed.) (2007). Philosophers Without Gods: Meditations on Atheism and the Secular Life. Oup Usa.
    Atheists are frequently demonized as arrogant intellectuals, antagonistic to religion, devoid of moral sentiments, advocates of an "anything goes" lifestyle. Now, in this revealing volume, nineteen leading philosophers open a window on the inner life of atheism, shattering these common stereotypes as they reveal how they came to turn away from religious belief. These highly engaging personal essays capture the marvelous diversity to be found among atheists, providing a portrait that will surprise most readers. Many of the authors, for example, (...)
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  5. Thomas Aquinas (1998). Big Bang Cosmology. Sapientia 203:73.
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  6. V. B. Avdeev (2006). Preodolenie Khristianstva: Opyt Adogmaticheskoĭ Propovedi. Russkai͡a Pravda.
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  7. Edward Bibbins Aveling (1882). A Godless Life the Happiest and Most Useful. Printed by A. Besant and C. Bradlaugh.
  8. Julian Baggini (2003). Atheism: A Very Short Introduction. Oxford University Press.
    Do you think of atheists as immoral pessimists who live their lives without meaning, purpose, or values? Think again! Atheism: A Very Short Introduction sets out to dispel the myths that surround atheism and show how a life without religious belief can be positive, meaningful, and moral.
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  9. João Barbosa (2015). Big Bang, an Idea Projected Beyond Cosmology: The Possible Contribution of Thematic Analysis to the Understanding of This Success. Axiomathes 25 (2):181-187.
    The big bang idea is not only a dominant idea in cosmology but also a very successfully idea out of cosmology. Although sometimes just in metaphorical sense, the big bang idea is present, since some decades, in a variety of domains such as natural sciences, humanities, social sciences, arts, and it also has a great acceptance by the general public. Furthermore, the term Big Bang has become increasingly popular and currently it is often used with very different purposes, including commercial (...)
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  10. Guy Bennett-Hunter (2016). Paul Tillich and Divine Ineffability. In Mireille Hébert & Anne Marie Reijnen (eds.), Paul Tillich et Karl Barth: Antagonismes et accords théologiques. LIT Verlag. pp. 79–92.
    “Guy Bennett-Hunter dans «Tillich and Divine lneffabililty» affirme l‘étroite correlation entre l’affirmation tillichienne de l’ineffabilité divine et le rejet de l’ontothéologie. L’affirmation de leur incompatibilité lui semble une contribution majeure de Tillich à la pensée religieuse. Guy Bennett-Hunter part des déclarations bien connues où Tillich affirme que l’on ne saurait, à proprement parler, attribuer l’existence a Dieu puisque Dieu est «être même au-delà de l’essence et de l’existence». En d’autres termes, Dieu «mystére de l’être», «fondement et abîme de la raison», (...)
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  11. Herbert Berg (2013). Gavin Hyman: A Short History of Atheism. [REVIEW] International Journal for Philosophy of Religion 73 (1):77-80.
  12. David Berman (1997). Atheism and Inquiry. Free Inquiry 17.
  13. Denis J. M. Bradley (1989). Michael J. Buckley: "At the Origins of Modern Atheism". [REVIEW] The Thomist 53 (1):144.
  14. M. C. Bradley (2007). Hume's Chief Objection to Natural Theology. Religious Studies 43 (3):249-270.
    In the Dialogues Hume attaches great importance to an objection to the design argument which states, negatively, that from phenomena which embody evil as well as good there can be no analogical inference to the morally perfect deity of traditional theism and, positively, that the proper conclusion as regards moral character is an indifferent designer. The first section of this paper sets out Hume's points, and the next three offer an updating of Hume's objection which will apply to Swinburne's Bayesian (...)
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  15. D. M. Brooks, The Necessity of Atheism.
  16. Neil Brown (2013). The New Atheism Debate. The Australasian Catholic Record 90 (2):147.
    Brown, Neil The Twentieth Century began with Nietzsche's cry, 'God is dead', ringing in its ears. Peter Conrad's chronicle, Modern Times, Modern Places, traces the playing out of that announcement in the literature and arts of the succeeding hundred years, where, with only a few exceptions, such as Schoenberg and Eliot, atheism prevailed, with the result, according to Conrad, that the 'sky from which God was evicted is now thickly layered with data, and satellite dishes relay its messages.' Conrad confidently (...)
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  17. Claude Bruaire (1980). Pour la Métaphysique.
  18. Vincent Brümmer (2010). Dawkins' Religion. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 52 (2):177-192.
    Richard Dawkins is one of the most passionate contemporary defenders of atheism. His rejection of religious faith is based on the assumption that religion is an explanatory theory that has been made obsolete by the results of scientific enquiry. The first section of this paper explains how on this view faith is reduced to religious belief which in turn is judged and rejected in the light of the epistemic criteria of science. The second section argues that faith is primarily a (...)
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  19. Léon Brunschvicg (1951). De la Vraie Et de la Fausse Conversio Suivi de la Querelle de L'Athéisme. --. Presses Universitaires de France.
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  20. Joseph A. Buijs (2009). On Misrepresenting the Thomistic Five Ways. Sophia 48 (1):15 - 34.
    A number of recent discussions of atheism allude to cosmological arguments in support of theism. The five ways of Aquinas are classic instances, offered as rational justification for theistic belief. However, the five ways receive short shrift. They are curtly dismissed as vacuous, arbitrary, and even insulting to reason. I contend that the atheistic critique of the Thomistic five ways, and similarly formulated cosmological arguments, argues at cross purposes because it misrepresents them. I first lay out the context, intent and (...)
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  21. Stephen Bullivant (2013). Defining 'Atheism'. In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press. pp. 11.
    ‘Atheism’ is a term that has historically carried a wide range of meanings and connotations. Popular speech, in particular, admits of a range of definitions, but the same is true of contemporary scholarly usage also. This chapter therefore surveys the sheer variety of ways of defining ‘atheism’, before outlining the pressing need for a generally agreed-upon usage in the growing—and, thus far, Babel-like—field of scholarship on atheism. It then outlines and explains the precise definition used throughout the Handbook: an absence (...)
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  22. Stephen Bullivant & Michael Ruse (eds.) (2013). The Oxford Handbook of Atheism. Oxford University Press UK.
    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 and in a range of global contexts. Both surveying and synthesizing previous work, and presenting the (...)
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  23. Michael B. Burke (1987). Theodicy with a God of Limited Power: A Reply to McGrath. Analysis 47 (1):57 - 58.
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  24. Michael B. Burke (1984). Hume and Edwards on 'Why is There Something Rather Than Nothing?'. Australasian Journal of Philosophy 62 (4):355–362.
    Suppose that five minutes ago, to our astonishment, a healthy, full-grown duck suddenly popped into existence on the table in front of us. Suppose further that there was no first moment at which the duck existed but rather a last moment, T, at which it had yet to exist. Then for each moment t at which the duck has existed, there is an explanation of why the duck existed at t: there was a moment t’ earlier than t but later (...)
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  25. Clark Butler, Hegel, Altizer and Christian Atheism.
  26. T. Ryan Byerly (forthcoming). Ordinary Morality Does Not Imply Atheism. International Journal for Philosophy of Religion:1-12.
    Many theist as well as many atheist philosophers have maintained that if God exists, then every instance of undeserved, unwanted suffering ultimately benefits the sufferer. Recently, several authors have argued that this implication of theism conflicts with ordinary morality. I show that these arguments all rest on a common mistake. Defenders of these arguments overlook the role of merely potential instances of suffering in determining our moral obligations toward suffering.
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  27. Guido Canziani, Winfried Schröder & Francisco Socas (2000). Cymbalum Mundi, Sive Symbolum Sapientiae.
  28. Rosalind Carey (2004). At Cross Purposes: Atheism and Christianity. [REVIEW] The Bertrand Russell Society Quarterly 124.
  29. Richard Carrier (2013). Atheism... Plus What? Essays in the Philosophy of Humanism 21 (1):105-113.
    “Atheism+” or “Atheism Plus” was first promoted by atheist activist Jennifer McCreight, at the suggestion of one of her readers, to describe a movement that had been growing within New Atheism for several years. It is a movement for promoting moral values and the discussion of societal problems among atheists, and for making the atheist community more welcoming of, and responsive to, women and minorities.
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  30. Walter Charleton (1652). The Darknes of Atheism Dispelled by the Light of Nature a Physico-Theologicall Treatise. Printed by J.F. For William Lee.
  31. Debiprasad Chattopadhyaya (1970). Indian Atheism. Philosophy and Phenomenological Research 31 (2):304-306.
  32. John Churchill (1987). Kai Nielsen: "Philosophy and Atheism: In Defense of Atheism". [REVIEW] The Thomist 51 (2):384.
  33. John Churchill, Ingolf Dalferth, Patrick Horn & Jeffery Willetts (2012). How Cool is the Philosophy of Religion? International Journal for Philosophy of Religion 71 (1):3-19.
    How cool is the philosophy of religion? Content Type Journal Article Category Article Pages 3-19 DOI 10.1007/s11153-011-9330-5 Authors John Churchill, Phi Beta Kappa National Office, Washington, DC, USA Ingolf Dalferth, Institute of Hermeneutics and Philosophy of Religion, University of Zurich, Kirchgasse 9, 8001 Zurich, Switzerland Patrick Horn, Claremont Graduate Center, Claremont, CA, USA Jeffery Willetts, Leland School of Ministries, Richmond, VA, USA Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047 Journal Volume Volume 71 Journal Issue (...)
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  34. Bill Cooke (2007). Transnational Humanism - Positive Atheism in India. Free Inquiry 27:53-54.
  35. J. Angelo Corlett (2009). Dawkins’ Godless Delusion. International Journal for Philosophy of Religion 65 (3):125-138.
  36. Ryan Coyne (2012). Stefanos Geroulanos: An Atheism That is Not Humanist Emerges in French Thought. [REVIEW] International Journal for Philosophy of Religion 71 (2):181-185.
  37. William Lane Craig (1991). Theism and Big Bang Cosmology. Australasian Journal of Philosophy 69 (4):492 – 503.
  38. Alexander Henry Gregan Craufurd & Louisa Sarah Bevington (1880). Atheism and Morality, an Essay in Reply to Miss Bevington's Article in the 'Nineteenth Century' [Entitled Modern Atheism and Mr. Mallock].
  39. Frederick J. Crosson (1987). Intentionality and Atheism. Modern Schoolman 64 (3):151-160.
  40. Norbert Croûton (2007). Incroyants, Encore Un Effort. Publibook.
  41. Mark Curran (2012). Atheism, Religion and Enlightenment in Pre-Revolutionary Europe. Boydell Press.
    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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  42. William Dean (2000). The Irony of Atheism and the Invisibility of America. American Journal of Theology and Philosophy 21 (1):59 - 72.
  43. Jeanine Diller (2016). Global and Local Atheisms. International Journal for Philosophy of Religion 79 (1):7-18.
    I introduce a distinction between global and local versions of atheism and theism, where global ones are about all notions of God and local ones are about specific notions. Current expressions of atheism are ambiguous between the two. I argue that global atheism is difficult to enunciate and even more difficult to defend, so much so that global atheism is not yet justified. Until it is, atheists should be local atheists.
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  44. Eugene L. Donahue (1967). "Phenomenology and Atheism," by William A. Luijpen, O.S.A. Modern Schoolman 44 (2):196-196.
  45. Albert Dondeyne (1958). Problems Raised by Existential Atheism. Philosophy Today 2 (1):53.
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  46. John Edwards, Jonathan Robinson & John Wyat (1695). Some Thoughts Concerning the Several Causes and Occasions of Atheism, Especially in the Present Age. With Some Brief Reflections on Socinianism: And on a Late Book Entituled the Reasonableness of Christianity as Deliver'd in the Scriptures. Printed for J. Robinson ... And J. Wyat ..
  47. Paul Edwards (1967). Atheism. In The Encyclopedia of Philosophy. New York: Macmillan. pp. 1--174.
  48. Miguel Farias (2013). The Psychology of Atheism. In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press. pp. 468.
    This essay suggests that atheists endorse a range of naturalistic beliefs, such as belief in progress and in science. Social-psychological evidence for this belief replacement hypothesis, where naturalistic beliefs take the place of supernatural ones, is reviewed. Atheists seem to implicitly use their naturalistic beliefs to alleviate feelings of uncertainty, anxiety and stress, a psychological function which, until recently, had only been reported for religious beliefs. The second part of the essay focuses on motivational implications of being an atheist. Here, (...)
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  49. E. V. Faucher (2000). The Temptation of Atheism. Filosoficky Casopis 48 (2):237-256.
  50. Antony Flew (1969). Two Views of Atheism. [REVIEW] Inquiry 12:469.
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