Fifty 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 range from rigorous philosophical arguments to highly personal, even whimsical, accounts of how each of these notable thinkers have come to reject religion in their lives. Likely to have broad appeal given the current public fascination with religious issues and the reception of such books as The God Delusion and The End of Faith. ~ Product Description
Kristeva delivers a focused and insightful discussion of religious belief. With material culled from various interviews, articles and lectures, the book is less a unified argument than a sprawling analysis of religion in major psychological and philosophical literature (e.g., Freud, Arendt, Winnicot), fiction (e.g., Proust) and in private life (Kristeva makes wonderful use of Saint Teresa of Avila’s writings) underscored by her claim that sharable knowledge of the inner religious experience is possible and could develop into an important field of discourse. Kristeva provides neither an attack on nor a support of religious belief; her interest is in drawing other disciplines into the discussion. She uses psychoanalytic techniques to comprehend religious experience, the clash of religions, notions of genius, theories of suffering and sexuality and the debt modern humanism owes to Christianity’s emphasis on self-questioning. Compelling and remarkable for its staunch unwillingness to take sides, this book sets forth Kristeva’s most sustained treatment of religion in a format that will interest both scholars and anyone looking for an accessible introduction to her methods and preoccupations. ~ Publishers Weekly
Let me say that I believe the new atheists do the side of science a grave disservice. I will defend to the death the right of them to say what they do — as one who is English-born one of the things I admire most about the USA is the First Amendment. But I think first that these people do a disservice to scholarship. Their treatment of the religious viewpoint is pathetic to the point of non-being. Richard Dawkins in The God Delusion would fail any introductory philosophy of religion course. Proudly he criticizes that whereof he knows nothing. As I have said elsewhere, for the first time in my life, I felt sorry for the ontological argument. If we criticized gene theory with as little knowledge as Dawkins has of religion and philosophy, he would be rightly indignant. (He was just this when, thirty years ago, Mary Midgeley went after the selfish gene concept without the slightest knowledge of genetics.) Conversely, I am indignant at the poor quality of the argumentation in Dawkins, Dennett, Hitchens, and all of the others in that group.
Contending with Christianity’s Critics is book two in a series on modern Christian apologetics that began with the popular Passionate Conviction. This second installment, featuring writings from eighteen respected apologists such as Gary Habermas and Ben Witherington, addresses challenges from noted New Atheists like Richard Dawkins (The God Delusion) and other contemporary critics of Christianity concerning belief in God, the historical Jesus, and Christianity’s doctrinal coherence. Contending with Christianity’s Critics and Passionate Conviction are the result of national apologetics conferences sponsored by the Evangelical Philosophical Society.
In 2004 philosopher Antony Flew, one of the world’s most prominent atheists, publicly acknowledged that he had become persuaded of the existence of God. Not long before that, in 2003, Flew and Christian philosopher Gary Habermas debated at a Veritas Forum at California Polytechnic State University, San Luis Obispo. Habermas, perhaps the world’s leading expert on the historicity of the resurrection of Jesus of Nazareth, made a case for the reliability of the evidence. Flew argued for alternative understandings of the data presented. For two-and-a-half decades Flew and Habermas have been in friendly dialogue about the plausibility of the resurrection and the existence of God. This book presents the full content of their third and final debate, as well as transcripts of the Q & A session with the audience afterward. Also included are a 2004 conversation between Habermas and Flew shortly after Flew’s much-publicized change of position, as well as editor David Baggett’s assessment and analysis of the full history of Habermas and Flew’s interactions. Listen in on a conversation with two of the greatest thinkers of our era about one of the most pivotal events in human history. Follow the evidence wherever it leads. And decide for yourself whether a man really rose from the dead. ~ Product Description
Terry Eagleton’s witty and polemical Reason, Faith, and Revolution is bound to cause a stir among scientists, theologians, people of faith and people of no faith, as well as general readers eager to understand the God Debate. On the one hand, Eagleton demolishes what he calls the “superstitious” view of God held by most atheists and agnostics and offers in its place a revolutionary account of the Christian Gospel. On the other hand, he launches a stinging assault on the betrayal of this revolution by institutional Christianity. There is little joy here, then, either for the anti-God brigade — Richard Dawkins and Christopher Hitchens in particular — nor for many conventional believers. Instead, Eagleton offers his own vibrant account of religion and politics in a book that ranges from the Holy Spirit to the recent history of the Middle East, from Thomas Aquinas to the Twin Towers. ~ Product Description
When I was in first or second grade and had just been introduced by the nuns to the concept of a limitless God, I lay awake at night driving myself nuts by repeating over and over, But how could God have no beginning? And how could he have no end? And then I thought of all the stars in the sky: But how could there be a last one? Wouldn’t there always have to be one more? Many years later I know the answer to the second question, but I still don’t know the answer to the first one. … I no longer lost any sleep over the questions of God and infinity. I understood they could have no answers. At some point the reality of God was no longer present in my mind. I believed in the basic Church teachings because I thought they were correct, not because God wanted me to. In my mind, in the way I interpret them, I still live by them today. Not by the rules and regulations, but by the principles. For example, in the matter of abortion, I am pro-choice, but my personal choice would be to have nothing to do with an abortion, certainly not of a child of my own. I believe in free will, and believe I have no right to tell anyone else what to do. Popes come and go, and John XXIII has been the only one I felt affection for. Their dictums strike me as lacking in the ability to surprise. They have been leading a holding action for a millenium. ¶ Catholicism made me a humanist before I knew the word. When people rail against “secular humanism,” I want to ask them if humanism itself would be okay with them. Over the high school years, my belief in the likelihood of a God continued to lessen. I kept this to myself. … ¶ Did I start calling myself an agnostic or an atheist? No, and I still don’t. I avoid that because I don’t want to provide a category for people to apply to me.
My own return to faith has surprised no one more than myself. Why did I return to it? … And it is true to say that no one can ever prove – nor, indeed, disprove – the existence of an after-life or God, or answer the conundrums of honest doubters (how does a loving God allow an earthquake in Italy?) ¶ Easter does not answer such questions by clever-clever logic. Nor is it irrational. On the contrary, it meets our reason and our hearts together, for it addresses the whole person. ¶ In the past, I have questioned its veracity and suggested that it should not be taken literally. But the more I read the Easter story, the better it seems to fit and apply to the human condition. That, too, is why I now believe in it. ¶ Easter confronts us with a historical event set in time. We are faced with a story of an empty tomb, of a small group of men and women who were at one stage hiding for their lives and at the next were brave enough to face the full judicial persecution of the Roman Empire and proclaim their belief in a risen Christ.
The other thing that I have become increasingly aware of is that there is not just a single version of events called the truth. Life is not nearly as simple as that. Each of us brings to the table our own beliefs, backgrounds and experiences and we all have the potential to interpret a single event differently. One person’s experience is a truth of sorts, but it is never the whole story. There is a separate truth for each one of us. The brain is such an incredible organ that if we repeat things often enough, we come to believe them. It can be the use of the phrase, ‘I’m not a good sleeper,’ that creates the insomniac, the repetition of prayers that creates faith. After almost thirty year of working in the legal profession, I have lost confidence in a system that looks for a single set of facts by relying on the evidence of others based on something as elastic as memory, and labels it as truth. The plain fact is that I wouldn’t want to be judged by twelve of my peers, let alone by a higher being. Let’s hope that if there is a God, he takes a greater interest in what is in our hearts than our actions, otherwise I fear we’re all for the high jump.
This book includes arguments for and against belief in God. The arguments for the belief are analyzed in the first six chapters and include ontological arguments from Anselm through Gödel; the cosmological arguments of Aquinas and Leibniz; and arguments from evidence for design and miracles. The next two chapters consider arguments against belief. The last chapter examines Pascalian arguments for and against belief in God. This book is a valuable resource for philosophers of religion and theologians and interests logicians and mathematicians as well. ~ Publisher’s Description
One doesn’t have to be committed in advance to history’s inability to deal with miracles in order to begin to realize that one cannot claim that Christianity is grounded purely in history while other traditions are at best shrouded in myth. One simply has to apply the most basic Christian principle to one’s investigation of the competing claims … treating others as you would want them to treat you. The Golden Rule. And so what does it mean to do history from a Christian perspective? … It doesn’t mean defending Christian claims to miracles and debunking those of others, nor accepting Biblical claims uncritically in a way you never would if similar claims were made in our time. It means doing to the claims of others what you would want done to your claims. And perhaps also the reverse: doing to your own claims, views and presuppositions that which you have been willing to do to the claims, views and presuppositions of others. Once one begins to attempt to examine the evidence not in an unbiased way, but simply fairly, one cannot but acknowledge that there are elements of the Christian tradition which, if they were in your opponent’s tradition, you would reject, debunk, discount, and otherwise find unpersuasive or at least not decisive or compelling.
This creed that religion can be despatched in a few brisk arguments (outlined in David Hume’s masterly Dialogues Concerning Natural Religion) and then laughed off kept me going for some years. When I found myself wavering, I would return to Hume in order to pull myself together, rather as a Catholic having doubts might return to the shrine of a particular saint to sustain them while the springs of faith ran dry. ¶ But religion, once the glow of conversion had worn off, was not a matter of argument alone. It involves the whole person. Therefore I was drawn, over and over again, to the disconcerting recognition that so very many of the people I had most admired and loved, either in life or in books, had been believers. … Of course, there are arguments that might make you doubt the love of God. But a life like Gandhi’s, which was focused on God so deeply, reminded me of all the human qualities that have to be denied if you embrace the bleak, muddled creed of a materialist atheist. It is a bit like trying to assert that music is an aberration, and that although Bach and Beethoven are very impressive, one is better off without a musical sense. Attractive and amusing as David Hume was, did he confront the complexities of human existence as deeply as his contemporary Samuel Johnson, and did I really find him as interesting?
If you’re looking for clear-cut answers to difficult questions about God — or for your guy to score a quick knock-out of a toughened sparring partner — then this book is not for you. But if you’re open to an authentic, no-holds barred, respectful dialogue about one of life’s most important issues, then take up and read. There are no straw men here. Sparked by a chance meeting between two book-club acquaintances and their discussion of Kurt Vonnegut’s obituary, this dialogue between long-time Christian Jim Sire and forthright atheist Carl Peraino developed through extended email exchanges exploring minds and brains, science and morality, faith and reason, God and violence, doubt and rhetoric. You’ll find much to ponder, weigh and explore in this lively, down-to-earth book. A study guide is included if you wish to delve deeper into any of the issues raised. ~ Product Description
Philosophy is defined as the love of wisdom, and college students will certainly admire this Bible-informed introductory level textbook’s fun approach to an often heady subject. The Love of Wisdom is made distinct in its engaging style that includes humor and copious popular culture illustrations to heighten reader interest and clarify important concepts. The book even addresses two key topics often omitted by other texts: political philosophy and aesthetics (beauty and the arts). Students and teachers can also make great use of the study questions for each chapter, a glossary of terms, and further reading suggestions. ~ From the Publisher
John Rawls never published anything about his own religious beliefs, but after his death two texts were discovered which shed extraordinary light on the subject. A Brief Inquiry into the Meaning of Sin and Faith is Rawls’s undergraduate senior thesis, submitted in December 1942, just before he entered the army. At that time Rawls was deeply religious; the thesis is a significant work of theological ethics, of interest both in itself and because of its relation to his mature writings. “On My Religion,” a short statement drafted in 1997, describes the history of his religious beliefs and attitudes toward religion, including his abandonment of orthodoxy during World War II. The present volume includes these two texts, together with an Introduction by Joshua Cohen and Thomas Nagel, which discusses their relation to Rawls’s published work, and an essay by Robert Merrihew Adams, which places the thesis in its theological context. The texts display the profound engagement with religion that forms the background of Rawls’s later views on the importance of separating religion and politics. Moreover, the moral and social convictions that the thesis expresses in religious form are related in illuminating ways to the central ideas of Rawls’s later writings. His notions of sin, faith, and community are simultaneously moral and theological, and prefigure the moral outlook found in Theory of Justice. ~ Product Description
I have doubts. I think I know too much for it to be otherwise. And I think I’m far too honest with myself about the best that unbelief has to offer. I have not mastered the blissful ignorance or self-deception that so many conservative or evangelical Christians manage to shelter themselves with. I don’t mean that to sound perjorative, but the fact of the matter is that I find it very difficult to convince very many "Bible believing" Christians that the case for unbelief has a single shred of intellectual strength, and that really bothers me.
Stuart Hackett’s The Rediscovery of the Highest Good, originally handwritten in spiral notebooks, is a masterwork of philosophical ethics that guides readers through 2300 years of discourse on the issue of morality, from Plato through Kierkegaard and Nietzsche. "It is the destiny of every human person to decide," Hackett opens. "Whether our choices are genuinely free or inevitably determined, invariably trivial or occasionally momentous, carelessly settled or reflectively reasoned, at least in one sense all this makes no difference: for the one thing about which persons have no choice is that we unavoidably and necessarily must choose, and cannot therefore escape our responsibility to do so." ~ Product Description
Recent conflagrations over atheism, creationism, and religion have sparked wide discussion of the existence and character of the divine and how best to conceive of God in light of current science, philosophy, and theology. This timely, lively new book from renowned theologian and philosopher Keith Ward tells us what Western philosophy’s greatest thinkers – from Plato and Aquinas to Kant and Hegel – thought about such questions as the existence of God, the nature of reality and humanity’s meaning, value, and purpose. Far from being the enemy of religion, philosophy has more often than not supported a non-materialist view of the universe, argues Ward. Based on Ward’s 2008 Sarum Lectures, God and the Philosophers adapts his theme for a wide readership and will be seen as both a brilliant armchair philosophers’ primer on the history of religious thought and a staunch defense of some of the less fashionable themes in Western philosophy. ~ Product Description
The collapse of positivism and its attendant verification principle of meaning was undoubtedly the most important philosophical event of the twentieth century. Their demise heralded a resurgence of metaphysics, along with other traditional problems of philosophy that verificationism had suppressed. Accompanying this resurgence has come something new and altogether unanticipated: a renaissance in Christian philosophy. The face of Anglo-American philosophy has been transformed as a result. Theism is on the rise; atheism is on the decline. Atheism, although perhaps still the dominant viewpoint at the American university, is a philosophy in retreat.
This is the 2nd Edition of an epochal treatise in rationalistic theism. The 1st Edition is extremely rare, having been printed in hardbound by Moody Press in 1957 in a printing of only 2,000. Unfortunately, the plates were destroyed. The bottom line of this book is to show how to self-referentially analyze statements to eliminate the possibility of opposing views, and to prove the impossibility of an actually infinite temporal sequence or an actually infinite set of discrete extra-mental objects. Hence, believing that God exists is the end of a long metatheoretic journey, an intellectual cul-de-sac from which there is no logical escape, only a chosen one. Analyzing statements that refer to themselves dominates the entire work, even in relation to self-referential analysis itself and the prior structures of conceptionalization. ~ Rick James @ Amazon.com
Dr. Hackett provides, in digestible form, a comprehensive, systematic, and pervasively philosophical apologetic for the Christian revelation claim. Although the approach is seriously philosophical, the text is free as possible of the earmarks of technical scholarship-reflecting the author’s aspiration to "reach the common person who has a deep interest in such questions."
In October 2001 there was an incident reported in the local news that tipped my perspective farther from deism toward an atheistic-leaning agnosticism. A driver struck a pedestrian on a freeway in Fort Worth and continued the journey home, parking in the garage with the victim still on the hood of the car. The victim was conscious and pled for help, but the driver simply left him there for four days until he died, then with the help of a friend, dumped the body in a local park. The universal reaction to this incident was one of shock and outrage. Yet as I considered the millions of children who have died of starvation, wasting disease, and natural disasters, knowing that an omnipotent god could have come to their rescue in response to their pleas but did not, it was difficult not to see a parallel between God and the negligent driver. The more I contemplated the world in which we live, the harder it became to identify any clues that a benevolent, omnipotent Personality intervenes and orchestrates any of the events in our lives.
Many sane, educated and generally trustworthy people claim not only that God exists but also that they have genuine knowledge, including justified true belief, that God exists. Because claims are typically cheap and easy, however, the claim to know that God exists will prompt the following response, usually sooner rather than later: How do they know? ¶ This common four-word question, although irksome at times, is perfectly intelligible and even valuable, as far as it goes. It seeks an explanation of how the belief that God exists exceeds mere belief, or opinion, and achieves the status of genuine knowledge. In particular, this question typically seeks an explanation of how, if at all, the belief that God exists is grounded, justified, reasonable, or evidence-based regarding affirmations of truth. ¶ A plausible goal behind our four-word question is, at least for many inquirers, to acquire truth in a manner that includes an adequate indication of true belief. These truth-seeking inquirers aim not only to avoid false belief and lucky guesswork, but also to minimize the risk of error in their beliefs (at least in a way befitting to the acquisition of truth). We should aim for the same, as people who seek truth but who are faced sometimes with facts and other realities at odds with our opinions. In seeking truth about God’s existence, in particular, we thus should seek truth based on evidence for God’s reality. Such evidence, if available, would indicate that it is true that God exists, or (in other words) that God is real rather than fictional.
The reason we are led to the hypothesis of a designer by considering both the watch and the eye is that these are complex physical structures that carry out a complex function, and we cannot see how they could have come into existence out of unorganized matter purely on the basis of the purposeless laws of physics. For the elements of which they are composed to have come together in just this finely tuned way purely as a result of physical and chemical laws would have been such an improbable fluke that we can regard it in effect as impossible: The hypothesis of chance can be ruled out. But God, whatever he may be, is not a complex physical inhabitant of the natural world. The explanation of his existence as a chance concatenation of atoms is not a possibility to which we must find an alternative, because that is not what anybody means by God. If the God hypothesis makes sense at all, it offers a different kind of explanation from those of physical science: explanation by the purpose or intention of a mind without a body, capable nevertheless of creating and forming the entire physical world. The point of the hypothesis is to claim that not all explanation is physical, and that there is a mental, purposive, or intentional explanation more fundamental even than the basic laws of physics, because it explains even them.
Can the fact that there are theists who seem to be intelligent and morally sensitive be explained on the assumption that these theists are exercising their intelligence and moral sensitivity in the formation of their theistic beliefs? For Dawkins to assume that the answer is no — and for him to declare, "It must be selective stupidity!" — just because he hasn’t been able to figure out how the exercise of intelligence and moral sensitivity can generate religious belief… well, why isn’t that intellectually responsible? … For the sake of Friedrich Schleiermacher and Simone Weil and Martin Luther King, Jr., as well as too many personal friends and inspirations to name, I hope that Dawkins and the other cultured despisers of religion are wrong. I hope, in other words, that theistic religion can be, and often is, a vital constituent of a life lived with compassion and intellectual integrity. ¶ To say that the religious faith of these rare individuals springs from their intelligence and moral sensitivity is not to say they all have carefully worked out philosophical arguments demonstrating the reasonableness of theistic faith. Their intellects and compassion may operate on a more intuitive level. It’s the job of philosophers to trace out carefully the rational pathways that intuitive insight often surges through too quickly for plodding intellects to follow.