Results for 'Are Atheists'

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  1. Bailer-Jones, Daniela M. Scientific Models in Philosophy of Science, University of Pittsburgh Press, 2009, 248 pp. Blackell, Mark, John Duncan, and Simon Kow, eds. Rousseau and Desire, University of Toronto Press, 2009, 206 pp. Blackford, Russell, and Udo Schuklenk. 50 Voices of Disbelief: Why We. [REVIEW]Are Atheists - 2010 - Metaphilosophy 41 (3):0026-1068.
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  2. Are atheists really more psychologically disturbed than religionists.A. Ellis - 1993 - Free Inquiry 13 (3):18-19.
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  3.  9
    Are Atheists Implicit Theists?Cortney Hitzeman & Colin Wastell - 2017 - Journal of Cognition and Culture 17 (1-2):27-50.
    The Cognitive Science of Religion commonly advances the view that religious beliefs emerge naturally via specific cognitive biases without cultural influence. From this perspective comes the claim that self-proclaimed atheists harbour traces of supernatural thinking. By exploring the potential influence of the cultural learning mechanism Credibility Enhancing Displays, which affirms beliefs, current disparities between studies involved in priming the implicit theism of atheists, might be reconciled. Eighty-eight university students were randomly assigned to either a religious or control prime (...)
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  4.  20
    We Confess that we are Atheists.Stephen Bullivant - 2020 - New Blackfriars 101 (1092):120-134.
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  5. Why (Almost All) Cosmologists Are Atheists.Sean Carroll - 2005 - Faith and Philosophy 22 (5):622-635.
    Science and religion both make claims about the fundamental workings of the universe. Although these claims are not a priori incompatible (we could imaginebeing brought to religious belief through scientific investigation), I will argue that in practice they diverge. If we believe that the methods of science can be used to discriminate between fundamental pictures of reality, we are led to a strictly materialist conception of the universe. While the details of modern cosmology are not a necessary part of this (...)
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  6. 50 Voices of Disbelief: Why We Are Atheists.Russell Blackford, SchÜ & Udo Klenk (eds.) - 2009 - Wiley-Blackwell.
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  7.  82
    Atheists and Agnostics Are More Reflective than Religious Believers: Four Empirical Studies and a Meta-Analysis.Gordon Pennycook, Robert M. Ross, Derek J. Koehler & Jonathan A. Fugelsang - 2016 - PLoS ONE 11 (4):e0153039.
    Individual differences in the mere willingness to think analytically has been shown to predict religious disbelief. Recently, however, it has been argued that analytic thinkers are not actually less religious; rather, the putative association may be a result of religiosity typically being measured after analytic thinking (an order effect). In light of this possibility, we report four studies in which a negative correlation between religious belief and performance on analytic thinking measures is found when religious belief is measured in a (...)
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  8.  14
    (2 other versions)50 Voices of Disbelief: Why We Are Atheists.Russell Blackford & Udo Schüklenk (eds.) - 2009 - Wiley-Blackwell.
    50 Voices of Disbelief: Why We Are Atheists presents a collection of original essays drawn from an international group of prominent voices in the fields of academia, science, literature, media and politics who offer carefully considered statements of why they are atheists. Features a truly international cast of contributors, ranging from public intellectuals such as Peter Singer, Susan Blackmore, and A.C. Grayling, novelists, such as Joe Haldeman, and heavyweight philosophers of religion, including Graham Oppy and Michael Tooley Contributions (...)
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  9.  69
    (1 other version)Russell blackford and Udo Schüklenk (eds.), 50 voices of disbelief. Why we are atheists.John-Stewart Gordon - 2010 - Ethical Theory and Moral Practice 13 (4):477-482.
  10. 50 Voices of Disbelief: Why We Are Atheists.Michael Tooley - 2009 - Wiley-Blackwell.
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  11.  20
    There Are Plenty of Atheists in Foxholes—in Sweden.Jakob Moström & Pehr Granqvist - 2014 - Archive for the Psychology of Religion 36 (2):199-213.
    We evaluated the veracity of a famous aphorism that is often cited in the scientific study of religion: “There are no atheists in foxholes.” To provide a critical evaluation, the sample was drawn from one of the world's most secular spots, Sweden. We explored the prevalence of various religious beliefs/non-beliefs and prayer in a sample of parents living with a major threat: having a child with a life-threatening heart condition. For comparison purposes, the prevalence of such beliefs and prayer (...)
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  12.  53
    Gavin Hyman: A Short History of Atheism: London, UK: I.B. Tauris, 2010, xx and 212 pp $85.00 , $25.00 Russell Blackford and Udo Schüklenk : 50 Voices of disbelief: why we are atheists Malden, MA: Wiley-Blackwell, 2009, ix and 346 pp, $94.95 , $29.95. [REVIEW]Herbert Berg - 2013 - International Journal for Philosophy of Religion 73 (1):77-80.
  13.  16
    Russell Blackford and Udo Schüklenk , 50 Voices of Disbelief. Why We Are Atheists: Wiley-Blackwell: Malden MA/oxford/west Sussex 2009, pp. 346. ISBN-10: 1405190469. £16.99 , £55.John-Stewart Gordon - 2012 - Ethical Theory and Moral Practice 15 (2):271-276.
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  14.  23
    Fifty Voices of Disbelief: Why We Are Atheists. Edited by Russell Blackford and Udo Schüklenk. Pp. ix, 346, Oxford, Wiley‐Blackwell, 2009. £16.99. [REVIEW]Jonathan Wright - 2018 - Heythrop Journal 59 (3):631-631.
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  15. Are there atheists in potholes? Mīmāṃsakas debate the path of bhakti.Anand Venkatkrishnan - 2020 - In Gil Ben-Herut, Jon Keune & Anne E. Monius (eds.), Regional communities of devotion in South Asia: insiders, outsiders, and interlopers. New York: Routledge, Taylor and Francis Group.
     
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  16. Atheism.C. M. Lorkowski - 2013 - Philosophy Compass 8 (5):523-538.
    Philosophical atheism claims not only that there are no sufficient reasons for believing there is a God, but also that there are sufficient reasons for thinking no such deity exists. The purpose of this article is to explicate the typical commitments of this position. After distinguished several related views, the article will then consider typical grounds for the rejection of theistic commitments, first by showing that the theistic position makes a stronger claim and therefore carries the burden of proof. The (...)
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  17.  40
    Are theism and atheism totally opposed? Can they learn from each other?J. Adam Carter - 2017 - In Mark Harris & Duncan Pritchard (eds.), Philosophy, Science and Religion for Everyone. New York: Routledge. pp. 82-92.
    One very natural dividing line that—for better or worse—is often used to distinguish those who believe in God from those who do not is that between theism and atheism, where ‘theism’ is used to mark the believers and ‘atheism’ the non-believers. Such contrastive labels can serve many practical functions even when the terms in question are not clearly defined. Individuals are often, on the basis of their beliefs and values, attracted toward one such label more so than the other. However, (...)
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  18. Against Atheism: Why Dawkins, Hitchens, and Harris are Fundamentally Wrong, by Ian S. Markham. [REVIEW]Adam Scarfe - 2011 - Ars Disputandi 11.
     
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  19. Are “Evangelical atheists” too outspoken?Paul Kurtz - forthcoming - Free Inquiry.
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  20.  24
    Atheism in the American Animal Rights Movement: An Invisible Majority.Corey Lee Wrenn - 2019 - Environmental Values 28 (6):715-739.
    Previous research has alluded to the predominance of atheism in participant pools of the Nonhuman Animal rights movement (Galvin and Herzog 1992; Guither 1998), as well as the correlation between atheism and support for anti-speciesism (Gabriel et al. 2012; The Humane League 2014), but no study to date has independently examined this demographic. This article presents a profile of 210 atheists and agnostics, derived from a larger survey of 287 American vegans conducted in early 2017. Results demonstrate that (...) constitute one of the movement's largest demographics, and that atheist and agnostic vegans are more likely to adopt veganism out of concern for other animals. While these vegans did not register a higher level of social movement participation than religious vegans, they were more intersectionally oriented and more likely to politically identify with the far left. Given the Nonhuman Animal rights movement's overall failure to target atheists, these findings suggest a strategic oversight in overlooking the movement's potentially most receptive demographic. (shrink)
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  21.  29
    Atheism and the Secularization Thesis.Frank L. Pasquale & Barry A. Kosmin - 2013 - In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press UK. pp. 451.
    There are signs of both secularization and religionization in the world today. Consistent with the modernization-secularization thesis, structural factors such as increasing economic security, societal complexity, and information flow are broadly associated with greater personal autonomy, worldview individualization, and erosion of some religious forms. At the same time, ‘counter-secular’ reassertions or transformations of religion have arisen for psychological, cultural, and political reasons. Amid these broad developments, active or public forms of atheism have also emerged, particularly in Europe and the Anglophone (...)
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  22. Atheism and epistemic justification.J. Angelo Corlett & Josh Cangelosi - 2015 - International Journal for Philosophy of Religion 78 (1):91-106.
    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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  23.  8
    Atheist Living.Russell Blackford & Udo Schüklenk - 2013 - In Russell Blackford & Udo Schüklenk (eds.), 50 Great Myths About Atheism. Wiley-Blackwell. pp. 34–58.
    Many religious thinkers hold that for our lives to be meaningful we need to be immortal in some way, or else our lives would be just as meaningless as those of other animals. According to this line of thought, God soon comes into the equation, as only God is capable of offering us immortality. The existence of God, then, is a logically necessary condition for a meaningful human life. Another myth suggests that atheists would be unable to create great (...)
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  24.  40
    Atheism Considered as a Christian Sect.Stephen R. L. Clark - 2015 - Philosophy 90 (2):277-303.
    Atheists in general need share no particular political or metaphysical views, but atheists of the most modern, Western, militant sort, escaping from a merely nihilistic mind-set, are usually humanists of an especially triumphalist kind. In this paper I offer a critical analysis and partial history of their claims, suggesting that they are members of a distinctively Christian heretical sect, formed in reaction to equally heretical forms of monotheistic idolatry.
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  25.  77
    Atheists Giving Thanks to the Sun.Eric Steinhart - 2020 - Philosophia 49 (3):1219-1232.
    I argue that it is rational and appropriate for atheists to give thanks to deep impersonal agents for the benefits they give to us. These agents include our evolving biosphere, the sun, and our finely-tuned universe. Atheists can give thanks to evolution by sacrificially burning works of art. They can give thanks to the sun by performing rituals in solar calendars. They can give thanks to our finely-tuned universe, and to existence itself, by doing science and philosophy. But (...)
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  26.  89
    Psychedelics, Atheism, and Naturalism Myth and Reality.Chris Letheby - 2022 - Journal of Consciousness Studies 29 (7-8):69-92.
    An emerging body of research suggests that psychedelic experiences can change users’ religious or metaphysical beliefs. Here I explore issues concerning psychedelic-induced belief change via a critique of some recent arguments by Wayne Glausser. Two scientific studies seem to show that psychedelic experiences can convert atheists to belief in God, but Glausser holds that academic and popular discussions of these studies are misleading. I offer a different analysis of the relevant findings, attempting to preserve the insights of Glausser’s critique (...)
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  27.  10
    Atheist Persona: Causes and Consequences.John J. Pasquini - 2014 - Upa.
    Atheist Persona is a summary of the most recent research on the subject of atheism. In an effort to create a more courteous dialogue between theists and atheists, this book acknowledges that while there are reasons for believing in God, there are also reasons for not believing in God.
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  28.  35
    Analytic Atheism & Analytic Apostasy Across Cultures.Nick Byrd, Stephen Stich & Justin Sytsma - forthcoming - Religious Studies.
    Many studies find reflective thinking predicts less belief in God or less religiosity — so-called analytic atheism. However, the most widely used tests of reflection confound reflection with ancillary abilities such as numeracy, some studies do not detect analytic atheism in every country, experimentally encouraging reflection makes some non-believers more open to believing in God, and one of the most common sources of online research participants seems to produce lower data quality. So analytic atheism may be less than universal or (...)
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  29.  12
    Epicureans and Atheists in France, 1650–1729.Alan Charles Kors - 2016 - New York: Cambridge University Press.
    Atheism was the most foundational challenge to early-modern French certainties. Theologians and philosophers labelled such atheism as absurd, confident that neither the fact nor behaviour of nature was explicable without reference to God. The alternative was a categorical naturalism, whose most extreme form was Epicureanism. The dynamics of the Christian learned world, however, which this book explains, allowed the wide dissemination of the Epicurean argument. By the end of the seventeenth century, atheism achieved real voice and life. This book examines (...)
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  30. (1 other version)Atheism and Agnosticism.Graham Oppy - 2018 - Cambridge University Press.
    This is a Cambridge *Element*, on the topic of atheism and agnosticism. It contains four main parts. First, there is an introduction in which atheism and agnosticism are explained. Second, a theoretical background to assessment. Third, a case for preferring atheism to theism. Fourth, a case for preferring agnosticism to theism.
  31.  7
    French atheist spirituality.Joanna Skurzak - 2020 - Studia Philosophiae Christianae 56 (3):157-178.
    The phrase “atheist spirituality” may seem rather paradoxical at first. In practice, both atheists and theists object to it. Atheists would prefer to be called naturalists – in order to emphasize their connection with a specific tradition and interpretation of the world, and avoid being equated only with the denial of theism. They will be willing to deny the existence of any spiritual element, and thus deny the meaningfulness of religious language. It is worth stressing that this does (...)
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  32.  18
    The Atheists' criticism of the law of causality.Mohammed Nasser - 2019 - Al-Daleel 2 (6):204-247.
    This article presents a kind of unconventional attempt to show the logical and philosophical defect faced by any attempt of criticizing or even questioning the principle of causality. The main focus in this article is the attempt of David Hume, regarding its broad impact on atheists and materialists, and because it summarized all that has been said or is said about the apparent criticisms of this principle and its implications like the rejection and doubt in the proofs of divine (...)
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  33.  26
    (1 other version)Atheism and Morality, Guilt and Shame: Why the Moral Complacency of the New Atheism is a Mistake.Tony Lynch & Nishanathe Dahanayake - 2016 - Philosophical Investigations 39 (4).
    When it comes to morality, the New Atheists appear to think that their rejection of religion, except for the removal of fundamentalist distortions, changes nothing. We think that this is because they have not thought things through. Atheism might not be a threat to shame morality, but it is certainly a threat to guilt morality. Given that there are reasons to doubt the viability today of shame morality, we face a far greater problem if atheism triumphs than the New (...)
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  34.  96
    Unicorn Atheism.Roy Sorensen - 2018 - Noûs 52 (2):373-388.
    Kripshe treats ‘god’ as an empty natural kind term such as ‘unicorn’. She applies Saul Kripke's fresh views about empty natural kinds to ‘god’. Metaphysically, says Kripshe, there are no possible worlds in which there are gods. Gods could not have existed, given that they do not actually exist and never did. Epistemologically, godlessness is an a posteriori discovery. Kripshe dismisses the gods in the same breath that she dismisses mermaids. Semantically, the perspective Kripshe finds most perspicacious, no counterfactual situation (...)
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  35.  41
    Atheism is Nothing but an Expression of Buddha-Nature.Gereon Kopf - 2021 - Sophia 60 (3):607-622.
    The theism-atheism debate is foreign to many Mahāyāna Buddhist thinkers such as the Japanese Zen Master Dōgen. Nevertheless, his philosophy of ‘expression’ is able to shine a new light on the various incarnations of this debate throughout history. This paper will explore a/theism from Dōgen’s philosophical standpoint. Dōgen introduces the notion of ‘expression’ to describe the concomitant vertical and horizontal relationships of the religious project, namely the relationship between the individual and the divine as well as the relationship among a (...)
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  36. ‘Spinoza’s ‘Atheism’, the Ethics and the TTP.Yitzhak Melamed - 2010 - In Yitzhak Y. Melamed & Michael A. Rosenthal (eds.), Spinoza's 'Theological-Political Treatise': A Critical Guide. New York: Cambridge University Press.
    The impermanence of human affairs is a major theme in Spinoza’s discussions of political histories, and from our present-day perspective it is both intriguing and ironic to see how this very theme has played out in the evolving fate of Spinoza’s association with atheism. While Spinoza’s contemporaries charged him with atheism in order to impugn his philosophy (and sometimes his character), in our times many lay readers and some scholars portray Spinoza as an atheist in order to commemorate his role (...)
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  37.  12
    Normative Objections to Atheism.C. Stephen Evans - 2019 - In Graham Oppy (ed.), A Companion to Atheism and Philosophy. Hoboken: Blackwell. pp. 491–505.
    This chapter covers a number of arguments for belief in God (and thus against accepting atheism) that take as their starting points purported features of normativity. Most of the arguments considered are theoretical in nature, including an argument from a divine‐command theory of moral obligations, an argument from moral knowledge, and an argument from human dignity. In conclusion more practical arguments are considered, which hold that some moral end is undermined by an atheistic refusal of belief in God.
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  38.  45
    Atheism and cognitive science.Jonathan A. Lanman - 2013 - In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press UK. pp. 483.
    The findings of the cognitive sciences enrich our understanding of atheism by providing a more nuanced and empirically grounded concept of ‘belief’ and by problematizing psychological assumptions often employed in theorizing about atheism. Beliefs are diverse not only in content but also level of cognitive processing, and implicit beliefs can and do diverge from explicit beliefs. This is just as true for beliefs about supernatural agents as it is for beliefs about physical objects. Further, findings from the cognitive sciences call (...)
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  39.  77
    Atheism and the gift of death.Mikel Burley - 2012 - Religious Studies 48 (4):533 - 546.
    Richard Beardsmore once argued that, although it is possible for atheists and religious believers alike to regard life as a gift, the regarding of one's own death as a gift is open only to the (Christian) believer. I discuss this interesting contention, and argue that, notwithstanding some important differences between the attitudinal possibilities available to atheists and believers in God, there are at least three senses in which an atheist could regard death as a gift. Two of these (...)
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  40.  45
    Biology, atheism, and politics in eighteenth-century France.Shirley A. Roe - 2010 - In Denis R. Alexander & Ronald L. Numbers (eds.), Biology and Ideology From Descartes to Dawkins. London: University of Chicago Press.
    During the eighteenth century, the specter of atheism was a major concern among many intellectuals in Europe. Many of the leading figures of the period such as François-Marie Arouet de Voltaire refuted atheism at every turn. These debates centered on living organisms, particularly questions about generation. Efforts to explain the process of generation raised biological, religious, and political questions. One popular theory put forward to address the question of generation was preformation, the belief that “germs” had been in existence since (...)
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  41.  25
    Understanding the atheism phenomenon through the lived experiences of Muslims: An overview of Malaysian atheists.Ahmad F. Ramli, Muhammad R. Sarifin, Norazlan H. Yaacob & Siti A. M. Zin - 2022 - HTS Theological Studies 78 (1):8.
    Little is known about the background of atheism in Malaysia and how Muslims respond to the phenomenon, although provocations by Malaysian atheists often take place on social media. This study addressed the gap by exploring the atheism phenomenon in Malaysia’s ethnoreligious-oriented society. Data were collected from in-depth interviews and content analysis using the qualitative method. All data were analysed thematically using the software for qualitative analysis, ATLAS.ti. The resulting superordinate themes that emerged from the analysis include the phenomenon of (...)
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  42.  11
    The Rise of Modern Atheism.Russell Blackford & Udo Schüklenk - 2013 - In Russell Blackford & Udo Schüklenk (eds.), 50 Great Myths About Atheism. Wiley-Blackwell. pp. 187–235.
    Science has tended in numerous ways to undermine religion — and supernaturalism more generally. This chapter discusses aspects of the relationship between theistic religion and science, noting, in particular, how the success of science contributed to a disenchantment of the cosmos. The chapter provides some historical background about atheism. It explains why traditional demonstrations of God's existence tend to be so unconvincing, especially in the light of modern science. The chapter discusses how science has undermined religion. There are unavoidable tensions (...)
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  43. Atheism, Naturalism, and Morality.Louise Antony - 2019 - In Michael Peterson & Ray VanArragon (eds.), Contemporary Debates in Philosophy of Religion, 2nd edition. Wiley-Blackwell. pp. 66-78.
    It is a commonly held view that the existence of moral value somehow depends upon the existence of God. Some proponents of this view take the very strong position that atheism entails that there is no moral value; but most take the weaker position that atheism cannot explain what moral value is, or how it could have come into being. Call the first position Incompatibility, and the second position Inadequacy. In this paper, I will focus on the arguments for Inadequacy. (...)
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  44.  12
    Atheism, Ethics, and the Soul.Russell Blackford & Udo Schüklenk - 2013 - In Russell Blackford & Udo Schüklenk (eds.), 50 Great Myths About Atheism. Wiley-Blackwell. pp. 59–78.
    This chapter deals with the following myths: without God there is no morality; atheists are moral relativists; atheists don't give to charity; atheists deny the sanctity of human life; and if there is no god we are soulless creatures. Atheists, informed by secular approaches to ethics, are more likely to be focused on what will cause, or prolong, or conversely, ameliorate, suffering, rather than taking the view that human life possesses some kind of transcendent or supernatural (...)
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  45.  24
    The Arguments of Radical Atheism – Some Critical Reflections.Guy Elgat - 2019 - Derrida Today 12 (2):130-151.
    The paper provides a critical review of Martin Hägglund's influential Radical Atheism. The paper focuses on what Hägglund calls ‘radical atheism’: the view that according to Derrida ‘the best is the worst’. First, the paper critically examines Hägglund's reconstruction of Derrida's argument for the structure of the trace or ‘the spacing of time’. This analysis clarifies one of the central premises in Hägglund's argument for radical atheism: the ‘contamination’ claim, according to which anything temporal is open as such to the (...)
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  46.  94
    Defining atheism, theism, and god.Bruce Milem - 2019 - International Journal for Philosophy of Religion 85 (3):335-346.
    At first glance, atheism seems simple to define. If atheism is the negation of theism, and if theism is the view that at least one god exists, then atheism is the negation of this view. However, the common definitions that follow from this insight suffer from two problems: first, they often leave undefined what “god” means, and, second, they understate the scope of the disagreement between theists and atheists, which often has as much to do with the fundamental character (...)
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  47.  60
    Atheistic Platonism: A Manifesto.Eric Charles Steinhart - 2022 - Springer Verlag.
    Atheistic Platonism is an alternative to both theism and nihilistic atheism. It shows how any jobs allegedly done by God are better done by impersonal Platonic objects. Without Platonic objects, atheism degenerates into an illogical nihilism. Atheistic Platonism instead provides reality with foundations that are eternal, necessary, rational, beautiful, and utterly mindless. It argues for a plenitude of mathematical objects, and an infinite plurality of possible universes. It provides mindless rational grounds for objective values, and for objective moral laws for (...)
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  48. New atheism.Thomas Zenk - 2013 - In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press UK. pp. 245.
    By the term ‘New Atheism’ several authors and their books are subsumed under one label, most prominently The God Delusion by Richard Dawkins, Breaking the Spell: Religion as a Natural Phenomenon by Daniel Dennett, The End of Faith: Religion, Terror and the Future of Reason by Sam Harris, and God Is Not Great: Religion Poisons Everything by Christopher Hitchens. Besides an introduction to the ideas expressed in these books and the reception of the ‘New Atheists’ in the public discourse, (...)
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  49.  51
    Atheism and the meaningfulness of life.Kimberly A. Blessing - 2013 - In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press UK. pp. 104.
    Both theists and atheists have attempted to show that their opponent’s orientation towards religion prevents them from living truly meaningful lives. But exclusivists on both sides are wrong. For neither atheists nor theists are necessarily committed to meaninglessness. This essay focuses attention on two key components of theistic meaning of life theories that theists argue are importantly missing from atheistic theories, immortality and a Divine Plan. It also considers atheistic alternatives to theistic accounts of meaningfulness that involve subjectivism, (...)
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  50.  34
    Jewish atheism.Jacques Berlinerblau - 2013 - In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press UK. pp. 320.
    Though Jews are assumed to have a special affinity for atheism, a careful glance at the historical record suggests this hypothesis has yet to be verified. Basic terms in the languages of Judaism that refer to atheists are exceedingly difficult to pinpoint and translate. Instead, the historical sources conspire to severely diminish our ability to conclusively identify Jewish non-believers in the pre-modern and early modern periods. Christian sources pertaining to atheism, although equally difficult to decipher, are far more copious (...)
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