Results for ' disbelief, dissent, unbelief and atheism'

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  1.  8
    “Not Even Start to Ignore Those Questions!” A Voice of Disbelief in a Different Key.Frieder Otto Wolf - 2009 - In Russell Blackford & Udo Schüklenk (eds.), 50 Voices of Disbelief. Wiley‐Blackwell. pp. 236–251.
    This chapter contains sections titled: Disbelief/Dissent/Unbelief/Atheism After Positivism Against False Simplifications Transforming Metaphysical Questions from Urgent Problems into Interesting Puzzles Rejecting Any Answers From Presumed “Higher Instances” Scientific Solutions to Problems and Philosophical Answers to Questions Struggling Toward Humanism Notes.
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  2. Belief, unbelief, and disbelief.Talcott Parsons - 1971 - In Rocco Caporale & Antonio Grumelli (eds.), The culture of unbelief. Berkeley,: University of California Press. pp. 207--245.
     
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  3. 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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  4.  19
    Atheism and Unbelief: Different Ways to Apply the Evolutionary Framework.Lluis Oviedo - 2019 - Studia Humana 8 (3):7-20.
    Religion has been intensely studied in the last years inside an evolutionary frame, trying to discern to what extent it contributes to fitness or becomes an adaptive entity in its own. A similar heuristic can be tried regarding the opposite tendency: unbelief and atheism, since these cultural phenomena could help to better adapt to some social settings or become an adaptive socio-cultural niche on its own. The present paper examines some scenarios in which that question makes sense: the (...)
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  5.  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. (...)
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  6. 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 - 2010 - Ethical Theory and Moral Practice 13 (4):477-482.
  7.  16
    (1 other version)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 range from (...)
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  8.  27
    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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  9.  24
    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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  10.  12
    Theism and Atheism in a Post-Secular Age.Morteza Hashemi - 2017 - Cham: Imprint: Palgrave Macmillan.
    This book examines the post-secular idea of 'religion for non-believers'. The new form of unbelief which is dubbed as 'tourist atheism' is not based on absolute rejection of religion as a 'dangerous illusion' or 'mere prejudice'. Tourist atheists instead consider religion as a cultural heritage and a way of seeking perfection. What are the origins of these new forms of atheism? What are the implications of the emergence of a type of atheism which is more open (...)
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  11.  56
    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.
  12.  23
    Critias and Atheism.Dana Sutton - 1981 - Classical Quarterly 31 (01):33-38.
    One of the best-known fragments of a lost Greek drama is Critias' fr. 43F19 Snell, an extended rhesis from the play Sisyphus in which the protagonist narrates how once upon a time human life was squalid, brutal, and anarchistic; as a remedy men devised Law and Justice; this expedient served to check open wrongdoing but did not hinder secret crimes; then some very clever man hit upon the idea of inventing gods and the notion of divine retribution; thus secret criminality (...)
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  13.  33
    ATHEISM AT THE AGORA - (J.C.) Ford Atheism at the Agora. A History of Unbelief in Ancient Greek Polytheism. Pp. viii + 210. London and New York: Routledge, 2024. Cased, £130, US$170. ISBN: 978-1-032-49299-5. [REVIEW]John Henry - 2024 - The Classical Review 74 (1):262-264.
  14.  60
    Reasonable Atheism: A Moral Case for Respectful Disbelief, by Scott F. Aikin and Robert B. Talisse. [REVIEW]Timothy Chambers - 2013 - Teaching Philosophy 36 (3):291-293.
  15.  87
    Embodied Disbelief: Poststructural Feminist Atheism.Donovan O. Schaefer - 2014 - Hypatia 29 (2):371-387.
    “I quite rightly pass for an atheist,” Jacques Derrida announces in Circumfession. Grace Jantzen's suggestion that the poststructuralist critique of modernity can also be trained on atheism helps us make sense of this playfully cryptic statement: although Derrida sympathizes with the “idea” of atheism, he is wary of the modern brand of atheism, with its insistence on rationally arranging—straightening out—religion. In this paper, I will argue that poststructural feminism, with its focus on embodied epistemology, offers a way (...)
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  16.  18
    After Disbelief: On Disenchantment, Disappointment, Eternity, and Joy.Anthony T. Kronman - 2022 - Yale University Press.
    _An intimate, philosophic quest for eternity, amidst the disenchantments and disappointments of our time “Anyone who, in our age of disbelief, longs to believe in God will find Mr. Kronman worth reading.”—Andrew Stark, _Wall Street Journal___ “Aims to persuade America’s ‘relentlessly rational’ elites to acknowledge the existence of ‘divinity.’... Kronman’s ambition is to repair ‘the schism between those for whom religion continues to matter and those who view it with amusement or contempt.’”—Tunku Varadarajan, _Wall Street Journal__ Many people of faith (...)
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  17.  86
    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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  18.  9
    Naturalism and Unbelief in France, 1650–1729.Alan Charles Kors - 2016 - Cambridge University Press.
    Atheism was the most fundamental challenge to early-modern French certainties. Leading educators, theologians and philosophers labelled such atheism as manifestly absurd, confident that neither the fact nor behaviour of nature was explicable without reference to God. The alternative was a categorical naturalism. This book demonstrates that the Christian learned world had always contained the naturalistic 'atheist' as an interlocutor and a polemical foil, and its early-modern engagement and use of the hypothetical atheist were major parts of its intellectual (...)
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  19.  18
    Atheism and Theism.J. J. C. Smart & J. J. Haldane (eds.) - 1996 - Wiley-Blackwell.
    In this book two philosophers, each committed to unambiguous versions of belief and disbelief, debate the central issues of atheism and theism. Considers one of the oldest and most widely disputed philosophical questions: is there a God? Presents the atheism/theism issue in the form of philosophical debate between two highly regarded scholars, widely praised for the clarity and verve of their work. This second edition contains new essays by each philosopher, responding to criticisms and building on their previous (...)
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  20.  10
    An Atheist and a Theist Discuss a Cross Tattoo and God's Existence.Robert Arp - 2012 - In Fritz Allhoff & Robert Arp (eds.), Tattoos – Philosophy for Everyone. Wiley‐Blackwell. pp. 242–260.
    This chapter contains sections titled: The Belief in Jesus Christ, and Other Religious Beliefs and Disbeliefs Tattoos, Tea, and Testing Faith Unmoved Mover and Uncaused Cause Interaction of the Supernatural and the Natural The ‘Three Ms’ Meaning Morality.
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  21.  44
    The Twilight of Atheism: The Rise and Fall of Disbelief in the Modern World. By Alister E. McGrath. Pp. xii, 306, London, Rider, 2004, $39.95. The Future of Atheism: Alister McGrath and Daniel Dennett in Dialogue. By Robert B. Stewart. Pp. xvii, 212, Lond. [REVIEW]Bradford McCall - 2014 - Heythrop Journal 55 (1):146-147.
  22.  44
    Believers and Their Disbelief.Thomas M. King - 2007 - Zygon 42 (3):779-792.
    . Several recent Roman Catholics who were known for their devotion have left accounts of their troubled faith. I consider three of these: St. Therese of Lisieux, Mother Teresa of Calcutta, and Pierre Teilhard de Chardin. Then I tell of the troubled atheism of Jean‐Paul Sartre. Finally, I use texts of Sartre and Teilhard to understand the unsettled nature of belief.
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  23. Atheism and Morality.Erik J. Wielenberg - 2013 - In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press UK. pp. 89.
    This essay addresses two popular worries about morality in an atheistic context. The first is a psychological or sociological one: the worry that unbelief makes one more disposed to act immorally than one would be if one had theistic beliefs and, consequently, widespread atheism produces societal dysfunction. This essay argues that the relationship between atheism and human moral beliefs and behaviour is complex, and that highly secularized societies can also be deeply moral societies. The second worry is (...)
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  24.  35
    Varieties of unbelief: Atheists and agnostics in English Society 1850–1960: Susan Budd, New York: Holmes and Meier, 1977. Pp. 307. $23.00. [REVIEW]Angelo Caranfa - 1981 - History of European Ideas 2 (1):79-82.
  25.  7
    Transcendental heresies: Harvard and the modern American practice of unbelief.David Faflik - 2020 - Amherst: University of Massachusetts Press.
    At a moment when the requirements of belief and unbelief were being negotiated in unexpected ways, transcendentalism allowed for a more creative approach to spiritual questions. Interrogating the movement's alleged atheistic underpinnings, David Faflik contends that transcendentalism reconstituted the religious sensibilities of 1830s and 1840s New England, producing a dynamic and complex array of beliefs and behaviors that cannot be categorized as either religious or nonreligious. Rather than "the latest form of infidelity," as one contemporary described it, adherents viewed (...)
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  26.  41
    Pascal and Disbelief: Catechesis and Conversion in the Pensées. [REVIEW]Timothy J. Williams - 1996 - Review of Metaphysics 50 (2):428-430.
    The principal aim of Wetsel's study is to identify the potential interlocutor for whom Pascal intended his Pensées. Wetsel begins by stating his belief that, despite the fragmentary state of the Pensées, Pascal had clearly intended to revise and organize his thoughts into a "finished apology of the Christian religion". Those unfamiliar with the current state of Pascalian studies in North America will be surprised to learn how controversial is such a thesis. In this Derridian era, with its endless fascination (...)
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  27.  6
    Voices of Disbelief.Udo Schuklenk & Russell Blackford (eds.) - 2009 - Wiley-Blackwell.
    50 Voices of Disbelief: Why We Are Atheists presents acollection of original essays drawn from an international group ofprominent voices in the fields of academia, science, literature,media and politics who offer carefully considered statements of whythey are atheists. Features a truly international cast of contributors, rangingfrom public intellectuals such as Peter Singer, Susan Blackmore,and A.C. Grayling, novelists, such as Joe Haldeman, and heavyweightphilosophers of religion, including Graham Oppy and MichaelTooley Contributions range from rigorous philosophical arguments tohighly personal, even whimsical, accounts (...)
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  28. Can Atheists Have Faith?Elizabeth Jackson - 2024 - Philosophic Exchange 1:1-22.
    This paper examines whether atheists, who believe that God does not exist, can have faith. Of course, atheists have certain kinds of faith: faith in their friends, faith in certain ideals, and faith in themselves. However, the question we’ll examine is whether atheists can have theistic faith: faith that God exists. Philosophers tend to fall on one of two extremes on this question: some, like Dan Howard-Snyder (2019) and Imran Aijaz (2023), say unequivocally no; others, like Robert Whitaker (2019) and (...)
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  29.  76
    Beyond atheism.Simon Glendinning - 2012 - Think 11 (32):37-52.
    This essay defends the idea of drawing a distinction between two modes of not being religious today: between what I will call atheist disbelief , on the one hand, and a-theist non-belief on the other. The former is the mode which is most often in the news. It is the position that pitches itself against religion. The latter is perhaps easily confused with agnosticism as that is popularly understood. Agnosticism in this sense is a position in which you declare yourself (...)
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  30.  7
    The Cambridge History of Atheism 2 Volume Hardback Set.Stephen Bullivant (ed.) - 2021 - Cambridge University Press.
    The two-volume Cambridge History of Atheism offers an authoritative and up to date account of a subject of contemporary interest. Comprised of sixty essays by an international team of scholars, this History is comprehensive in scope. The essays are written from a variety of disciplinary perspectives, including religious studies, philosophy, sociology, and classics. Offering a global overview of the subject, from antiquity to the present, the volumes examine the phenomenon of unbelief in the context of Christian, Islamic, Buddhist, (...)
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  31. The Cambridge History of Atheism.Stephen Bullivant (ed.) - 2021 - Cambridge University Press.
    The two-volume Cambridge History of Atheism offers an authoritative and up to date account of a subject of contemporary interest. Comprised of sixty essays by an international team of scholars, this History is comprehensive in scope. The essays are written from a variety of disciplinary perspectives, including religious studies, philosophy, sociology, and classics. Offering a global overview of the subject, from antiquity to the present, the volumes examine the phenomenon of unbelief in the context of Christian, Islamic, Buddhist, (...)
     
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  32.  16
    ‘Do You Believe in God, Doctor?’ The Atheism of Fiction and the Fiction of Atheism.Rukmini Bhaya Nair - 2021 - Sophia 60 (3):749-768.
    This paper is an enquiry into some commonalities between fiction and atheism. It suggests that ‘disbelief’ may be a state of mind shared by both and asks how a meaningful semantics might be derived from the mental stance of disbelief. Albert Camus’ The Plague, published in 1947 post the trauma of two successive world wars, is a key ‘existentialist’ text that focuses on this dilemma. Not only is this work of fiction especially relevant to our current times of natural, (...)
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  33. Disbelief at the Altar Rail.Cody Christian Warta - 2024 - Journal of Analytic Theology 12:1-16.
    In this article, I am interested in forming an account of how an atheist (which I define as someone who believes that God does not exist) might have faith in God. Assuming an involuntarism position regarding the nature of belief, I examine whether an atheist could have non-doxastic propositional faith in God, but conclude that this is not possible since it would force an individual to believe that_ p_ might exist and that _p _does not exist at (what I call) (...)
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  34.  16
    Evolutionary Perspectives on Unbelief: An Introduction from the Editor.Kyle J. Messick - 2019 - Studia Humana 8 (3):1-6.
    The scientific study of atheism and unbelief is at a pivotal turning point: past research is being evaluated, and new directions for research are being paved. Organizations are being formed with an exclusive focus on unbelief research, and large grants are funding the topic in ways that historically have never happened before. This article serves as an introduction to the state of the literature and study of evolutionary perspectives towards unbelief, which incorporates cognitive, adaptive, and biological (...)
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  35.  14
    Atheistic humanism.Antony Flew - 1993 - Buffalo, N.Y.: Prometheus Books.
    Inaugurating the Prometheus Lecture Series, this collection of clear and compelling essays by distinguished philosopher Flew (philosophy emeritus, U. of Reading, UK) addresses the many and diverse aspects of atheistic humanism, and is arranged in four parts: fundamentals of unbelief; defending knowledge and responsibility; scientific socialism?; and applied philosophy. Most of the essays draw more or less heavily on previous publications. Annotation copyright by Book News, Inc., Portland, OR.
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  36. True Religion and Hume's Practical Atheism.Paul Russell - 2021 - In Vicente Raga Rosaleny & Plínio Junqueira Smith (eds.), Sceptical Doubt and Disbelief in Modern European Thought. Cham: Springer. pp. 191-225.
    The argument and discussion in this paper begins from the premise that Hume was an atheist who denied the religious or theist hypothesis. However, even if it is agreed that that Hume was an atheist this does not tell us where he stood on the question concerning the value of religion. Some atheists, such as Spinoza, have argued that society needs to maintain and preserve a form of “true religion”, which is required for the support of our ethical life. Others, (...)
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  37.  15
    Systematic Atheology: Atheism’s Reasoning with Theology.John R. Shook - 2017 - Routledge.
    Atheology is the intellectual effort to understand atheism, defend the reasonableness of unbelief, and support nonbelievers in their encounters with religion. This book presents a historical overview of the development of atheology from ancient thought to the present day. It offers in-depth examinations of four distinctive schools of atheological thought: rationalist atheology, scientific atheology, moral atheology, and civic atheology. John R. Shook shows how a familiarity with atheology's complex histories, forms, and strategies illuminates the contentious features of today's (...)
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  38. Atheistic Prayer.Shieva Kleinschmidt - 2017 - Faith and Philosophy 34 (2):152-175.
    In this paper I will argue, contrary to common assumptions, that rational atheistic prayer is possible. I will formulate and respond to two powerful arguments against the possibility of atheistic prayer: first, an argument that the act of prayer involves an intention to communicate to God, precluding disbelief in God’s existence; second, an argument claiming that reaching out to God through prayer requires believing God might exist, precluding rational disbelief in God. In showing options for response to these arguments, I (...)
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  39.  72
    The Oxford Handbook of Atheism.Stephen Bullivant & Michael Ruse (eds.) - 2013 - 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, (...)
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  40.  8
    From doubt to unbelief: forms of scepticism in the Iberian world.Mercedes García-Arenal & Stefania Pastore (eds.) - 2019 - Cambridge: Legenda, Modern Humanities Research Association.
    This volume delves into the question of how, in an Iberian world apparently far removed from the battlegrounds of modernity and secularisation, doubt and unbelief found fertile soil, stimulated by social and religious developments. Adopting a multidisciplinary perspective, the contributors show how the crisis of identity produced by forced mass conversion touched off inner crises about the nature of Truth. By tracing the path from medieval Spain to the Spanish Inquisition, and from the great literary and artistic works of (...)
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  41. Is Atheism Good Evidence for Atheism ? On John Schellenberg’s Argument from Ignorance.Cyrille Michon - 2015 - European Journal for Philosophy of Religion 7 (1):71--88.
    The argument from ignorance mounted by John Schellenberg argues from the existence of non-faulty unbelief to the non-existence of God, from the fact of atheism or agnosticism to the truth of atheism. It relies on two putative conceptual relations: between the idea of love and that of personal relationship, and between personal relationship and existential belief on each side of the relation concerning the other relatum. I argue that each is debatable, and so the argument cannot proceed.
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  42. Was Hume An Atheist?Shane Andre - 1993 - Hume Studies 19 (1):141-166.
    In lieu of an abstract, here is a brief excerpt of the content:Was Hume An Atheist? Shane Andre Hume's philosophy of religion, as expressed in the Dialogues Concerning Natural Religion, the Natural History of Religion, and sections 10 and 11 ofthe Enquiry ConcerningHuman Understanding,1 invites a number of diverse interpretations. At one extreme are those who see Hume as an "atheist"2 or "anti-theist."3 At the other extreme are those who see Hume as some kind of theist, though not a classical (...)
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  43.  6
    How to Think about God: Theism, Atheism, and Science.Michael Shermer - 2009 - In Russell Blackford & Udo Schüklenk (eds.), 50 Voices of Disbelief. Wiley‐Blackwell. pp. 65–77.
    This chapter contains sections titled: A Militant Agnostic: My Personal Religious Journey Theist, Atheist, Agnostic – What Is in a Name? What Is God? Evidence that Man Created God and Not Vice Versa My ET Gambit: Shermer's Last Law and the Scientific Search for God The Natural and the Supernatural.
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  44.  14
    Atheist out of the Foxhole.Joe Haldeman - 2009 - In Russell Blackford & Udo Schüklenk (eds.), 50 Voices of Disbelief. Wiley‐Blackwell. pp. 187–190.
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  45.  81
    Voicing our disbelief.Russell Blackford - 2010 - The Philosophers' Magazine 48 (48):81-86.
    Much of the adverse reaction to the New Atheism is ill-founded. It displays a foolish sentimentalisation of religious faith, and often a failure to appreciate the real-world problem of religion’s persistence. Critics of forthright atheism display a naivety about religion’s ongoing power and influence in the public sphere, all too obvious even in Western democracies.
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  46. Can an atheist be a fundamentalist?A. C. Grayling - manuscript
    It is time to put to rest the mistakes and assumptions that lie behind a phrase used by some religious people when talking of those who are plain-spoken about their disbelief in any religious claims: the phrase "fundamentalist atheist". What would a non-fundamentalist atheist be? Would he be someone who believed only somewhat that there are no supernatural entities in the universe - perhaps that there is only part of a god (a divine foot, say, or buttock)? Or that gods (...)
     
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  47.  23
    Is it more reasonable for a Critical Rationalist to be non-Religious? Belief and Unbelief in a Post-secular Era.Ali Paya - 2023 - Journal of Philosophical Investigations 17 (42):332-351.
    In modern times many militant atheist thinkers and activists have tried to promote the idea that religions, as well as religious ways of life, are one of the main, if not the main source of evil in the social arena. Some other non-believer scholars, while taking a respectful approach towards religions and religious people, maintaining that it is more rational for people and communities to adopt a non-religious outlook on life and become members of the community of non-believers. In this (...)
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  48.  76
    Deism: A Rational Journey from Disbelief to the Existence of God.Carlo Alvaro - 2021 - Washington, DC, USA: Academica Press.
    It is often claimed that belief in God is based on faith, while non-belief is grounded in rationality. This claim is inaccurate. Moral philosopher Carlo Alvaro takes the reader through his philosophical journey—a journey taken with the absolute absence of faith. Through reasoning alone, and with an objective assessment of the classical theistic arguments, Deism takes the reader from disbelief to a particular version of deism. Deism discusses such arguments as the Kalam Cosmological, the asymmetry against the evil-god challenge, the (...)
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  49. The Immanent Counter-Enlightenment: Christianity and Morality.Charles Taylor - 2005 - South African Journal of Philosophy 24 (3):224-239.
    In this translation of Charles Taylor's paper, ‘Die Immanente Gegenauf klärung: Christentum und Moral', the author discusses the relationship between Christianity and morality, in the light of developments in the West over the past five centuries. Particular attention is paid to the relationship between morality and the development of unbelief, the rejection of God, and atheism. S. Afr. J. Philos. Vol.24(3) 2005: 224-239.
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  50.  82
    Redeeming Nietzsche: on the piety of unbelief.Giles Fraser - 2002 - New York: Routledge.
    Best known for having declared the death of God, Nietzsche was a thinker thoroughly absorbed in the Christian tradition in which he was born and raised. Yet while the atheist Nietzsche is well known, the pious Nietzsche is seldom recognised and rarely understood. Redeeming Nietzsche examines the residual theologian in the most vociferous of atheists. Fraser demonstrates that although Nietzsche rejected God, he remained obsessed with the question of human salvation. Examining his accounts of art, truth, morality and eternity, Nietzsche's (...)
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