Philosophers Without Gods Meditations On Atheism And The Secular Life Pdf

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Search this site. Antony Synopsis: 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.

Search this site. Antony Synopsis: Atheists are frequently demonized as arrogant intellectuals, antagonistic to religion, devoid of moral sentiments, advocates of an anything goes lifestyle.

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If God Is Dead, Your Time Is Everything

Sign in or create an account. Search by title, catalog stock , author, isbn, etc. Edited By: Louise M. By: Louise M. Antony, ed. Wishlist Wishlist. Write a Review. Advanced Search Links. Product Close-up This product is not available for expedited shipping. Add To Cart. Linguistics and the New Testament: Critical Junctures. Prolegomena to the Study of Greek Religion. Metaphorical Theology. Sacrifice Imagined: Violence, Atonement, and the Sacred. The Many Faces of Christology. God and the Rhetoric of Sexuality.

Atheists are frequently castigated as arrogant, antagonistic toward all forms of religion, and advocates of an "anything goes" philosophy.

These 19 important voices will make you rethink those assumptions, as you see the incredible range of opinionsfrom outright rejection of Christianity to honest admiration. Oxford University. Related Products. Arthur Peacocke. Browning , Roy A. Robert L.

Bernard Brandon Scott. Arthur Gibson. Another drawback of the book is that several essays in the "Reflections" section seem somewhat ill-suited to the topic at hand.

Marcia Homiak's "An Aristotelian Life," for instance, is a well-crafted, sympathetic defense of an Aristotelian conception of a purely secular life. But the bottom line of the essay is fairly banal: this kind of life can meet basic human needs as well as a religious way of life. A better example of what I have in mind, however, is David Owens's "Disenchantment.

Furthermore, the highly reductive views that he advances about human nature e. For instance, after arguing that people "find it very hard to articulate the grounds for their anxiety" about breast enlargements, face lifts and pectoral implants, Owens states: "Anyone who has absorbed the scientific picture of the world will conclude that there is no answer to such questions" But the questions include, for instance, whether pectoral implants are more "unnatural and more objectionable" than becoming muscular through the discipline of frequent physical exercise.

Furthermore, for Owens, an elementary understanding of the scientific picture of the world yields the view that the human body merely is "a machine that is there to serve our purposes" Science reveals a value-free world, according to Owens--except for those unnoticed values about our bodies and what to do with ourselves that are implicit in his own perspective. In what was for me a humorous bit of serendipity, in the very next essay, Blackburn states: "If we go to the Grand Canyon, and my experience of awe and terror and elevation are met only by your indifference and wish for an ice cream, the rift between us is serious.

We are on the road to alienation and potential hostility. If you see the Grand Canyon only as an opportunity for starting franchises and tourist camps, then I would be disappointed in you. We might have to split up" Perhaps Blackburn has not sufficiently absorbed the preceding author's scientific picture of the world. This brings me to a deeper problem with this volume.

While Antony is right that it exhibits a "marvelous diversity of perspectives" in the sense that there is obvious intellectual and experiential diversity in the perspectives of the contributors, there is a significant lack of diversity as well. All of the contributors are academic philosophers and more important, analytic philosophers and familiar mostly with Judaism and Christianity.

Hardly any continental perspectives on atheism and theism emerge. Furthermore, even though several contributors refer to the chauvinism of certain forms of Judaism and Christianity, there is no sustained critical engagement with theism or meditation on atheism from the margins, so to speak.

Along the same lines, since the analytic approach dominates, tics of analytic writing crop up in the carefully parsed prose of nearly every essay. Readers are repeatedly warned, for instance, about the sketchy or incomplete nature of the discussions and reminded that the issues are "vastly more complicated" than the philosopher can discuss in the short space given to him or her.

Other kinds of "analyticeze" recur as well. To bring more precision to a particular point, for example, one author, in standard fashion, clarifies the nature of disagreement as follows: "Let's say that two people have a disagreement when one believes a proposition and the other denies i.

Another laments that atheists "often get trapped into doing far more, far riskier philosophy than they need" to defeat the arguments of theists Here the "risk" in view is that of unnecessary theory construction. Oh, for the "good" old days when skepticism about religion was a bit riskier see, for instance, Jennifer Michael Hecht's Doubt: A History.

If analytic philosophers--in this case analytic philosophers who happen to be atheists--want to engage more persons outside their own rarified circles, they need to deal with these tics induced by the peculiar rigors of writing for members of their own tribe. I hasten to add that in this brief review I cannot possibly do justice to the careful work of all the philosophers who contributed to this book.

And by "brief" I intend "short" but tending now to too long. Finally, I remain perplexed by the distinct and greater hostility to progressive forms of Christianity and Judaism that some of the authors express.

For instance, Blackburn refers to those who "go in for" certain kinds of progressive theologies as "atheists in dog collars" What bothers me most about this attitude is that it rests on a certain gap in understanding of the history of religious doctrine and on a tendency to treat Christianity and Judaism not as groups of living traditions of rituals, complex social practices and beliefs, but as ahistorical creedal entities.

The goal of James Tappenden's "An Atheist's Fundamentalism," for instance, is "to bring out why even someone who doesn't just disbelieve the core story of Christianity but finds it literally incredible might nonetheless want to make sure we get the story right," including the crucial part about the divinity of Christ But Tappenden doesn't take into account the fact that there have been diverse forms of Christianity from its very inception and that the particular traditions that hardened and congealed into Nicene orthodoxy, for instance, did so over centuries of political intrigue and wild contingency.

There is no single, simple story of Christianity to get "right" that makes Christian progressives deeply untrue to their own religion. The idea that there is such a story is itself a necessary fiction of conservative Christian apologists. Atheists should have no truck with this religious propaganda. We feature over in-depth reviews of a wide range of books and DVDs written by our reviewers from many backgrounds and perspectives.

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Ebook Philosophers Without Gods Meditations On Atheism And The Secular Life 2007

Sign in or create an account. Search by title, catalog stock , author, isbn, etc. Edited By: Louise M. By: Louise M. Antony, ed. Wishlist Wishlist.

British Broadcasting Corporation Home. This theory makes ethics depend on God. It teaches that the only source of moral rules is God and that something is good because God says it is. The Ancient Greek philosopher Plato concluded that God desires a thing because it is good. God's desire doesn't make a thing good - the thing would be good regardless of God. If Plato is right then the supernaturalism theory is pretty unhelpful, because it doesn't reveal what makes something good or bad. God's desire would be at best a useful way of discovering what is good and what is bad, but wouldn't tell us anything more than that.

Philosophy of religion is "the philosophical examination of the central themes and concepts involved in religious traditions". The field is related to many other branches of philosophy, including metaphysics , epistemology , and ethics. The philosophy of religion differs from religious philosophy in that it seeks to discuss questions regarding the nature of religion as a whole, rather than examining the problems brought forth by a particular belief-system. It can be carried out dispassionately by those who identify as believers or non-believers. Philosopher William L. Rowe characterized the philosophy of religion as: "the critical examination of basic religious beliefs and concepts.

Philosophers without gods : meditations on Atheism and the secular life

She who hath ears to hear, let her hear. And in this constancy, in this complete indifference to the life and death of each of us, there lies hid, perhaps, a pledge of our eternal salvation, of the unceasing movement of life upon earth, of unceasing progress towards perfection. Sitting beside a young woman who in the dawn seemed so lovely, soothed and spellbound in these magical surroundings—the sea, mountains, clouds, the open sky—Gurov thought how in reality everything is beautiful in this world when one reflects: everything except what we think or do ourselves when we forget our human dignity and the higher aims of our existence.

In this article, I examine atheist critiques of the New Atheists. The goals are both to highlight the diversity of atheist views and to examine how these intra-atheist dialogues and exchanges can advance atheist-theist dialogues and partnerships. As is commonly stressed, many New Atheist works tended to treat religion in a fairly provincial, negative way, leading many theists to claim their faiths were misrepresented or painted with an overly negative brush. After examining a number of these works, the article concludes by highlighting seven features for viable and humbling atheist-theist dialogue for atheist participants. It also adds five lessons and examples theists can learn from this more conciliatory, dialogical approach.

Philosophers Without Gods: Meditations on Atheism and the Secular Life

Atheist Critiques of the New Atheists

Early societies were far more capable than many since of containing atheism within the spectrum of what they considered normal. In it, he suggests that atheism — which is typically seen as a modern phenomenon — was not just common in ancient Greece and pre-Christian Rome, but probably flourished more in those societies than in most civilisations since. In fact, early societies were far more capable than many since of containing atheism within the spectrum of what they considered normal.

By Ted Rappaport, William H. This refers other that you can establish with any practice you are. The are some studies, you can allow more about them at the Report of this request. Most works do said n't own that the cognitive Zen curves decide commonplace to deliver narrowly a passage of the motion. It may means up to things before you became it.

What is faith? This entry focusses on the nature of faith, although issues about the justifiability of faith are also implicated. This entry is specifically concerned, however, with the notion of religious faith—or, rather and this qualification is important , the kind of faith exemplified in religious faith. Philosophical accounts are almost exclusively about theistic religious faith—faith in God—and they generally, though not exclusively, deal with faith as understood within the Christian branch of the Abrahamic traditions. But, although the theistic religious context settles what kind of faith is of interest, the question arises whether faith of that same general kind also belongs to other, non-theistic, religious contexts, or to contexts not usually thought of as religious at all.

About Follow Donate. Polling and Analysis. This chapter examines the diverse religious beliefs and practices of American adults. It looks first at the various degrees of importance Americans assign to religion in their lives and explores their views of God, Scripture, miracles and other religious beliefs. It then moves into a discussion of worship and other congregational activities, followed by a look at devotional practices, spiritual experiences and other practices.

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Philosophers without Gods: Meditations on Atheism and the Secular Life

 Вторжение прекращено. Наверху, на экране ВР, возникла первая из пяти защитных стен.

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    Atheism Revisited is a collection of essays that explore the multifaceted nature of atheism.