Part of a series on
|Atheism portal ·|
The term atheism originated from the Greek ἄθεος (atheos), meaning "without gods", which was applied with a negative connotation to those thought to reject the gods worshiped by the larger society. With the spread of freethought, skeptical inquiry, and subsequent increase in criticism of religion, application of the term narrowed in scope. The first individuals to identify themselves as "atheist" appeared in the 18th century. Today, about 2.3% of the world's population describes itself as atheist, while a further 11.9% is described as nontheist. Between 64% and 65% of Japanese describe themselves as atheists, agnostics, or non-believers, and to 48% in Russia. The percentage of such persons in European Union member states ranges as low as single digits in Italy and some other countries, and up to 85% in Sweden.
Atheists tend to lean towards skepticism regarding supernatural claims, citing a lack of empirical evidence. Common rationales include the problem of evil, the argument from inconsistent revelations, and the argument from nonbelief. Other arguments for atheism range from the philosophical to the social to the historical. Although some atheists tend toward secular philosophies such as humanism, rationalism, and naturalism, there is no one ideology or set of behaviors to which all atheists adhere.
In Western culture, atheists are frequently assumed to be exclusively irreligious or unspiritual. However, religious and spiritual belief systems such as forms of Buddhism that do not advocate belief in gods, have also been described as atheistic.
In early Ancient Greek, the adjective atheos (ἄθεος, from the privative ἀ- + θεός "god") meant "godless". The word began to indicate more-intentional, active godlessness in the 5th century BCE, acquiring definitions of "severing relations with the gods" or "denying the gods" instead of the earlier meaning of ἀσεβής (asebēs) or "impious". Modern translations of classical texts sometimes render atheos as "atheistic". As an abstract noun, there was also ἀθεότης (atheotēs), "atheism". Cicero transliterated the Greek word into the Latin atheos. The term found frequent use in the debate between early Christians and Hellenists, with each side attributing it, in the pejorative sense, to the other.
In English, the term atheism was derived from the French athéisme in about 1587. The term atheist (from Fr. athée), in the sense of "one who denies or disbelieves the existence of God", predates atheism in English, being first attested in about 1571. Atheist as a label of practical godlessness was used at least as early as 1577. Related words emerged later: deist in 1621, theist in 1662; theism in 1678; and deism in 1682. Deism and theism changed meanings slightly around 1700, due to the influence of atheism; deism was originally used as a synonym for today's theism, but came to denote a separate philosophical doctrine.
Karen Armstrong writes that "During the sixteenth and seventeenth centuries, the word 'atheist' was still reserved exclusively for polemic ... The term 'atheist' was an insult. Nobody would have dreamed of calling himself an atheist." Atheism was first used to describe a self-avowed belief in late 18th-century Europe, specifically denoting disbelief in the monotheistic Abrahamic god. In the 20th century, globalization contributed to the expansion of the term to refer to disbelief in all deities, though it remains common in Western society to describe atheism as simply "disbelief in God".
Definitions and distinctions
Writers disagree how best to define and classify atheism, contesting what supernatural entities it applies to, whether it is an assertion in its own right or merely the absence of one, and whether it requires a conscious, explicit rejection. A variety of categories have been proposed to try to distinguish the different forms of atheism.
Some of the ambiguity and controversy involved in defining atheism arises from difficulty in reaching a consensus for the definitions of words like deity and god. The plurality of wildly different conceptions of god and deities leads to differing ideas regarding atheism's applicability. The ancient Romans accused Christians of being atheists for not worshiping the pagan deities. In the 20th century, this view has fallen into disfavor as theism has come to be understood as encompassing belief in any divinity.
With respect to the range of phenomena being rejected, atheism may counter anything from the existence of a deity, to the existence of any spiritual, supernatural, or transcendental concepts, such as those of Hinduism and Buddhism.
Implicit vs. explicit
Definitions of atheism also vary in the degree of consideration a person must put to the idea of gods to be considered an atheist. Atheism has sometimes been defined to include the simple absence of belief that any deities exist. This broad definition would include newborns and other people who have not been exposed to theistic ideas. As far back as 1772, Baron d'Holbach said that "All children are born Atheists; they have no idea of God." Similarly, George H. Smith (1979) suggested that: "The man who is unacquainted with theism is an atheist because he does not believe in a god. This category would also include the child with the conceptual capacity to grasp the issues involved, but who is still unaware of those issues. The fact that this child does not believe in god qualifies him as an atheist." Smith coined the term implicit atheism to refer to "the absence of theistic belief without a conscious rejection of it" and explicit atheism to refer to the more common definition of conscious disbelief.
In Western civilization, the view that children are born atheist is relatively recent. Before the 18th century, the existence of God was so universally accepted in the western world that even the possibility of true atheism was questioned. This is called theistic innatism—the notion that all people believe in God from birth; within this view was the connotation that atheists are simply in denial. There is a position claiming that atheists are quick to believe in God in times of crisis, that atheists make deathbed conversions, or that "there are no atheists in foxholes." Some proponents of this view claim that the anthropological benefit of religion is that religious faith enables humans to endure hardships better (cf.opium of the people Karl Marx, Contribution to the Critique of Hegel's Philosophy of Right, Deutsch-Französische Jahrbücher February, 1844). Some atheists emphasize the fact that there have been examples to the contrary, among them examples of literal "atheists in foxholes."
Strong vs. weak
Philosophers such as Antony Flew, Michael Martin, and William L. Rowe have contrasted strong (positive) atheism with weak (negative) atheism. Strong atheism is the explicit affirmation that gods do not exist. Weak atheism includes all other forms of non-theism. According to this categorization, anyone who is not a theist is either a weak or a strong atheist. The terms weak and strong are relatively recent, while the equivalent terms negative and positive atheism are of older origin, having been used (in slightly different ways) in the philosophical literature and in Catholic apologetics since at least 1813. Under this demarcation of atheism, most agnostics qualify as weak atheists.
While Martin, for example, asserts that agnosticism entails weak atheism, most agnostics see their view as distinct from atheism, which they may consider no more justified than theism or requiring an equal conviction. The supposed unattainability of knowledge for or against the existence of gods is sometimes seen as indication that atheism requires a leap of faith. Common atheist responses to this argument include that unproven religious propositions deserve as much disbelief as all other unproven propositions, and that the unprovability of a god's existence does not imply equal probability of either possibility. Scottish philosopher J. J. C. Smart even argues that "sometimes a person who is really an atheist may describe herself, even passionately, as an agnostic because of unreasonable generalised philosophical skepticism which would preclude us from saying that we know anything whatever, except perhaps the truths of mathematics and formal logic." Consequently, some popular atheist authors such as Richard Dawkins prefer distinguishing theist, agnostic and atheist positions by the probability assigned to the statement "God exists".
Other usage of the term "Positive Atheism"
As mentioned above, the terms negative and positive have been used in philosophical literature in a similar manner to the terms weak and strong. However, the book Positive Atheism by Gora, first published in 1972, introduced an alternative use for the phrase. Having grown up in a hierarchical system with a religious basis, Gora called for a secular India and suggested guidelines for a positive atheist philosophy, meaning one that promotes positive values. Positive atheism entails such things as a being morally upright, showing an understanding that religious people have reasons to believe, not proselytising or lecturing others about atheism, and defending oneself with truthfulness instead of aiming to 'win' any confrontations with outspoken critics.
The broadest demarcation of atheistic rationale is between practical and theoretical atheism. The different forms of theoretical atheism each derive from a particular rationale or philosophical argument. In contrast, practical atheism requires no specific argument, and can include indifference to and ignorance of the idea of gods.
In practical, or pragmatic, atheism, also known as apatheism, individuals live as if there are no gods and explain natural phenomena without resorting to the divine. The existence of gods is not denied, but may be designated unnecessary or useless; gods neither provide purpose to life, nor influence everyday life, according to this view. A form of practical atheism with implications for the scientific community is methodological naturalism—the "tacit adoption or assumption of philosophical naturalism within scientific method with or without fully accepting or believing it."
Practical atheism can take various forms:
- Absence of religious motivation—belief in gods does not motivate moral action, religious action, or any other form of action;
- Active exclusion of the problem of gods and religion from intellectual pursuit and practical action;
- Indifference—the absence of any interest in the problems of gods and religion; or
- Unawareness of the concept of a deity.
Theoretical (or theoric) atheism explicitly posits arguments against the existence of gods, responding to common theistic arguments such as the argument from design or Pascal's Wager. The theoretical reasons for rejecting gods assume various forms, above all ontological, gnoseological, and epistemological, but also sometimes psychological and sociological forms.
Epistemological and ontological arguments
Epistemological atheism argues that people cannot know God or determine the existence of God. The foundation of epistemological atheism is agnosticism, which takes a variety of forms. In the philosophy of immanence, divinity is inseparable from the world itself, including a person's mind, and each person's consciousness is locked in the subject. According to this form of agnosticism, this limitation in perspective prevents any objective inference from belief in a god to assertions of its existence. The rationalistic agnosticism of Kant and the Enlightenment only accepts knowledge deduced with human rationality; this form of atheism holds that gods are not discernible as a matter of principle, and therefore cannot be known to exist. Skepticism, based on the ideas of Hume, asserts that certainty about anything is impossible, so one can never know the existence of God. The allocation of agnosticism to atheism is disputed; it can also be regarded as an independent, basic worldview.
Other arguments for atheism that can be classified as epistemological or ontological, including logical positivism and ignosticism, assert the meaninglessness or unintelligibility of basic terms such as "God" and statements such as "God is all-powerful." Theological noncognitivism holds that the statement "God exists" does not express a proposition, but is nonsensical or cognitively meaningless. It has been argued both ways as to whether such individuals can be classified into some form of atheism or agnosticism. Philosophers A. J. Ayer and Theodore M. Drange reject both categories, stating that both camps accept "God exists" as a proposition; they instead place noncognitivism in its own category.
Metaphysical atheism is based on metaphysical monism—the view that reality is homogeneous and indivisible. Absolute metaphysical atheists subscribe to some form of physicalism, hence they explicitly deny the existence of non-physical beings. Relative metaphysical atheists maintain an implicit denial of a particular concept of God based on the incongruity between their individual philosophies and attributes commonly applied to God, such as transcendence, a personal aspect, or unity. Examples of relative metaphysical atheism include pantheism, panentheism, and deism.
Psychological, sociological, and economical arguments
Philosophers such as Ludwig Feuerbach and Sigmund Freud argued that God and other religious beliefs are human inventions, created to fulfill various psychological and emotional wants or needs. This is also a view of many Buddhists. Karl Marx and Friedrich Engels, influenced by the work of Feuerbach, argued that belief in God and religion are social functions, used by those in power to oppress the working class. According to Mikhail Bakunin, "the idea of God implies the abdication of human reason and justice; it is the most decisive negation of human liberty, and necessarily ends in the enslavement of mankind, in theory and practice." He reversed Voltaire's famous aphorism that if God did not exist, it would be necessary to invent Him, writing instead that "if God really existed, it would be necessary to abolish him."
Recently, Michel Onfray, who regards himself as part of the tradition of individualist anarchism, has sought to revive this tradition as an argument for atheism, amidst modern schools of philosophy that he feels are cynical and epicurean.
Logical and evidential arguments
Logical atheism holds that the various conceptions of gods, such as the personal god of Christianity, are ascribed logically inconsistent qualities. Such atheists present deductive arguments against the existence of God, which assert the incompatibility between certain traits, such as perfection, creator-status, immutability, omniscience, omnipresence, omnipotence, omnibenevolence, transcendence, personhood (a personal being), nonphysicality, justice and mercy.
Theodicean atheists believe that the world as they experience it cannot be reconciled with the qualities commonly ascribed to God and gods by theologians. They argue that an omniscient, omnipotent, and omnibenevolent God is not compatible with a world where there is evil and suffering, and where divine love is hidden from many people. A similar argument is attributed to Siddhartha Gautama, the founder of Buddhism.
Axiological, or constructive, atheism rejects the existence of gods in favor of a "higher absolute", such as humanity. This form of atheism favors humanity as the absolute source of ethics and values, and permits individuals to resolve moral problems without resorting to God. Marx, Freud, and Sartre all used this argument to convey messages of liberation, full-development, and unfettered happiness.
One of the most common criticisms of atheism has been to the contrary—that denying the existence of a god leads to moral relativism, leaving one with no moral or ethical foundation, or renders life meaningless and miserable. Blaise Pascal argued this view in 1669.
Although the term atheism originated in 16th-century France, ideas that would be recognized today as atheistic are documented from classical antiquity and the Vedic period.
Early Indic religion
Atheistic schools are found in Hinduism, which is otherwise a very theistic religion. The thoroughly materialistic and anti-theistic philosophical Cārvāka School that originated in India around 6th century BCE is probably the most explicitly atheistic school of philosophy in India. This branch of Indian philosophy is classified as a heterodox system and is not considered part of the six orthodox schools of Hinduism, but it is noteworthy as evidence of a materialistic movement within Hinduism. Chatterjee and Datta explain that our understanding of Cārvāka philosophy is fragmentary, based largely on criticism of the ideas by other schools, and that it is not a living tradition:
"Though materialism in some form or other has always been present in India, and occasional references are found in the Vedas, the Buddhistic literature, the Epics, as well as in the later philosophical works we do not find any systematic work on materialism, nor any organized school of followers as the other philosophical schools possess. But almost every work of the other schools states, for refutation, the materialistic views. Our knowledge of Indian materialism is chiefly based on these."
Western atheism has its roots in pre-Socratic Greek philosophy, but did not emerge as a distinct world-view until the late Enlightenment. The 5th-century BCE Greek philosopher Diagoras is known as the "first atheist", and is cited as such by Cicero in his De Natura Deorum. Critias viewed religion as a human invention used to frighten people into following moral order. Atomists such as Democritus attempted to explain the world in a purely materialistic way, without reference to the spiritual or mystical. Other pre-Socratic philosophers who probably had atheistic views included Prodicus and Protagoras. In the 3rd-century BCE the Greek philosophers Theodorus Cirenaicus and Strato of Lampsacus also did not believe gods exist.
Socrates (c. 471–399 BCE), was accused of impiety (see Euthyphro dilemma) on the basis that he inspired questioning of the state gods. Although he disputed the accusation that he was a "complete atheist", saying that he could not be an atheist as he believed in spirits, he was ultimately sentenced to death. Socrates also prays to various gods in Plato's dialogue Phaedrus and says "By Zeus" in the dialogue The Republic.
Euhemerus (c. 330–260 BCE) published his view that the gods were only the deified rulers, conquerors and founders of the past, and that their cults and religions were in essence the continuation of vanished kingdoms and earlier political structures. Although not strictly an atheist, Euhemerus was later criticized for having "spread atheism over the whole inhabited earth by obliterating the gods".
Atomic materialist Epicurus (c. 341–270 BCE) disputed many religious doctrines, including the existence of an afterlife or a personal deity; he considered the soul purely material and mortal. While Epicureanism did not rule out the existence of gods, he believed that if they did exist, they were unconcerned with humanity.
The Roman poet Lucretius (c. 99–55 BCE) agreed that, if there were gods, they were unconcerned with humanity and unable to affect the natural world. For this reason, he believed humanity should have no fear of the supernatural. He expounds his Epicurean views of the cosmos, atoms, the soul, mortality, and religion in De rerum natura ("On the nature of things"), which popularized Epicurus' philosophy in Rome.
The Roman philosopher Sextus Empiricus held that one should suspend judgment about virtually all beliefs—a form of skepticism known as Pyrrhonism—that nothing was inherently evil, and that ataraxia ("peace of mind") is attainable by withholding one's judgment. His relatively large volume of surviving works had a lasting influence on later philosophers.
The meaning of "atheist" changed over the course of classical antiquity. The early Christians were labeled atheists by non-Christians because of their disbelief in pagan gods. During the Roman Empire, Christians were executed for their rejection of the Roman gods in general and Emperor-worship in particular. When Christianity became the state religion of Rome under Theodosius I in 381, heresy became a punishable offense.
Early Middle Ages to the Renaissance
The espousal of atheistic views was rare in Europe during the Early Middle Ages and Middle Ages (see Medieval Inquisition); metaphysics, religion and theology were the dominant interests. There were, however, movements within this period that forwarded heterodox conceptions of the Christian God, including differing views of the nature, transcendence, and knowability of God. Individuals and groups such as Johannes Scotus Eriugena, David of Dinant, Amalric of Bena, and the Brethren of the Free Spirit maintained Christian viewpoints with pantheistic tendencies. Nicholas of Cusa held to a form of fideism he called docta ignorantia ("learned ignorance"), asserting that God is beyond human categorization, and our knowledge of God is limited to conjecture. William of Ockham inspired anti-metaphysical tendencies with his nominalistic limitation of human knowledge to singular objects, and asserted that the divine essence could not be intuitively or rationally apprehended by human intellect. Followers of Ockham, such as John of Mirecourt and Nicholas of Autrecourt furthered this view. The resulting division between faith and reason influenced later theologians such as John Wycliffe, Jan Hus, and Martin Luther.
The Renaissance did much to expand the scope of freethought and skeptical inquiry. Individuals such as Leonardo da Vinci sought experimentation as a means of explanation, and opposed arguments from religious authority. Other critics of religion and the Church during this time included Niccolò Machiavelli, Bonaventure des Périers, and François Rabelais.
Early modern period
The Renaissance and Reformation eras witnessed a resurgence in religious fervor, as evidenced by the proliferation of new religious orders, confraternities, and popular devotions in the Catholic world, and the appearance of increasingly austere Protestant sects such as the Calvinists. This era of interconfessional rivalry permitted an even wider scope of theological and philosophical speculation, much of which would later be used to advance a religiously skeptical world-view.
Criticism of Christianity became increasingly frequent in the 17th and 18th centuries, especially in France and England, where there appears to have been a religious malaise, according to contemporary sources. Some Protestant thinkers, such as Thomas Hobbes, espoused a materialist philosophy and skepticism toward supernatural occurrences, while the Jewish-Dutch philosopher Baruch Spinoza rejected divine providence in favour of a pantheistic naturalism. By the late 17th century, Deism came to be openly espoused by intellectuals such as John Toland. Despite their ridicule of Christianity, many Deists held atheism in scorn. The first known atheist who threw off the mantle of deism, bluntly denying the existence of gods, was Jean Meslier, a French priest who lived in the early 18th century. He was followed by other openly atheistic thinkers, such as Baron d'Holbach and Jacques-André Naigeon. The philosopher David Hume developed a skeptical epistemology grounded in empiricism, undermining the metaphysical basis of natural theology.
The French Revolution took atheism outside the salons and into the public sphere. Attempts to enforce the Civil Constitution of the Clergy led to anti-clerical violence and the expulsion of many clergy from France. The chaotic political events in revolutionary Paris eventually enabled the more radical Jacobins to seize power in 1793, ushering in the Reign of Terror. At its climax, the more militant atheists attempted to forcibly de-Christianize France, replacing religion with a Cult of Reason. These persecutions ended with the Thermidorian Reaction, but some of the secularizing measures of this period remained a permanent legacy of French politics.
The Napoleonic era institutionalized the secularization of French society, and exported the revolution to northern Italy, in the hopes of creating pliable republics. In the 19th century, many atheists and other anti-religious thinkers devoted their efforts to political and social revolution, facilitating the upheavals of 1848, the Risorgimento in Italy, and the growth of an international socialist movement.
In the latter half of the 19th century, atheism rose to prominence under the influence of rationalistic and freethinking philosophers. Many prominent German philosophers of this era denied the existence of deities and were critical of religion, including Ludwig Feuerbach, Arthur Schopenhauer, Karl Marx, and Friedrich Nietzsche.
Late modern period
Atheism in the 20th century, particularly in the form of practical atheism, advanced in many societies. Atheistic thought found recognition in a wide variety of other, broader philosophies, such as existentialism, objectivism, secular humanism, nihilism, logical positivism, Marxism, feminism, and the general scientific and rationalist movement.
Logical positivism and scientism paved the way for neopositivism, analytical philosophy, structuralism, and naturalism. Neopositivism and analytical philosophy discarded classical rationalism and metaphysics in favor of strict empiricism and epistemological nominalism. Proponents such as Bertrand Russell emphatically rejected belief in God. In his early work, Ludwig Wittgenstein attempted to separate metaphysical and supernatural language from rational discourse. A. J. Ayer asserted the unverifiability and meaninglessness of religious statements, citing his adherence to the empirical sciences. Relatedly the applied structuralism of Lévi-Strauss sourced religious language to the human subconscious in denying its transcendental meaning. J. N. Findlay and J. J. C. Smart argued that the existence of God is not logically necessary. Naturalists and materialistic monists such as John Dewey considered the natural world to be the basis of everything, denying the existence of God or immortality.
The 20th century also saw the political advancement of atheism, spurred on by interpretation of the works of Marx and Engels. After the Russian Revolution of 1917, increased religious freedom for minority religions lasted for a few years, before the policies of Stalinism turned towards repression of religion. The Soviet Union and other communist states promoted state atheism and opposed religion, often by violent means.
Other leaders like E. V. Ramasami Naicker (Periyar), a prominent atheist leader of India, fought against Hinduism and Brahmins for discriminating and dividing people in the name of caste and religion. This was highlighted in 1956 when he made the Hindu god Rama wear a garland made of slippers and made antitheistic statements.
In 1966, Time magazine asked "Is God Dead?" in response to the Death of God theological movement, citing the estimation that nearly half of all people in the world lived under an anti-religious power, and millions more in Africa, Asia, and South America seemed to lack knowledge of the Christian God. The following year, the Albanian government under Enver Hoxha announced the closure of all religious institutions in the country, declaring Albania the world's first officially atheist state. These regimes enhanced the negative associations of atheism, especially where anti-communist sentiment was strong in the United States, despite the fact that prominent atheists were anti-communist.
Since the fall of the Berlin Wall, the number of actively anti-religious regimes has reduced considerably. In 2006, Timothy Shah of the Pew Forum noted "a worldwide trend across all major religious groups, in which God-based and faith-based movements in general are experiencing increasing confidence and influence vis-à-vis secular movements and ideologies." But Gregory S. Paul and Phil Zuckerman consider this a myth and suggest that the actual situation is much more complex and nuanced.
It is difficult to quantify the number of atheists in the world. Respondents to religious-belief polls may define "atheism" differently or draw different distinctions between atheism, non-religious beliefs, and non-theistic religious and spiritual beliefs. A 2005 survey published in Encyclopædia Britannica found that the non-religious made up about 11.9% of the world's population, and atheists about 2.3%. This figure did not include those who follow atheistic religions, such as some Buddhists. A November–December 2006 poll published in the Financial Times gives rates for the United States and five European countries. It found that Americans are more likely than Europeans to report belief in any form of god or supreme being (73%). Of the European adults surveyed, Italians are the most likely to express this belief (62%) and the French the least likely (27%). In France, 32% declared themselves atheists, and an additional 32% declared themselves agnostic. An official European Union survey provides corresponding figures: 18% of the EU population do not believe in a god; 27% affirm the existence of some "spirit or life force", while 52% affirm belief in a specific god. The proportion of believers rises to 65% among those who had left school by age 15; survey respondents who considered themselves to be from a strict family background were more likely to believe in god than those who felt their upbringing lacked firm rules.
A letter published in Nature in 1998 reported a survey suggesting that belief in a personal god or afterlife was at an all-time low among the members of the U.S. National Academy of Science, only 7.0% of whom believed in a personal god as compared with more than 85% of the general U.S. population. In the same year, Frank Sulloway of the Massachusetts Institute of Technology and Michael Shermer of California State University conducted a study which found in their polling sample of "credentialed" U.S. adults (12% had Ph.Ds and 62% were college graduates) 64% believed in God, and there was a correlation indicating that religious conviction diminished with education level. An inverse correlation between religiosity and intelligence has been found by 39 studies carried out between 1927 and 2002, according to an article in Mensa Magazine. These findings broadly agree with a 1958 statistical meta-analysis by Professor Michael Argyle of the University of Oxford. He analyzed seven research studies that had investigated correlation between attitude to religion and measured intelligence among school and college students from the U.S. Although a clear negative correlation was found, the analysis did not identify causality but noted that factors such as authoritarian family background and social class may also have played a part.
In the Australian 2006 Census of Population and Housing, in the question which asked What is your religion? Of the total survey population, 18.7% ticked the box marked no religion or wrote in a response which was classified as non religious (e.g. humanism, agnostic, atheist). This question was optional and 11.2% did not answer the question. In 2006, the New Zealand census asked, What is your religion?. Of those answering, 34.7% indicated no religion. 12.2% did not respond or objected to answering the question.
Atheism, religion, and morality
People who self-identify as atheists are often assumed to be irreligious, however, some sects within major religions reject the existence of a personal, creator deity. In recent years, certain religious denominations have accumulated a number of openly atheistic followers, such as atheistic or humanistic Judaism and Christian atheists.
The strictest sense of positive atheism does not entail any specific beliefs outside of disbelief in any deity; as such, atheists can hold any number of spiritual beliefs. For the same reason, atheists can hold a wide variety of ethical beliefs, ranging from the moral universalism of humanism, which holds that a moral code should be applied consistently to all humans, to moral nihilism, which holds that morality is meaningless.
Although it is a philosophical truism, encapsulated in Plato's Euthyphro dilemma that the role of the gods in determining right from wrong is either unnecessary or arbitrary, the argument that morality must be derived from God and cannot exist without a wise creator has been a persistent feature of political if not so much philosophical debate. Moral precepts such as "murder is wrong" are seen as divine laws, requiring a divine lawmaker and judge. However, many atheists argue that treating morality legalistically involves a false analogy, and that morality does not depend on a lawmaker in the same way that laws do.
Philosophers Susan Neiman and Julian Baggini (among others) assert that behaving ethically only because of divine mandate is not true ethical behavior but merely blind obedience. Baggini argues that atheism is a superior basis for ethics, claiming that a moral basis external to religious imperatives is necessary to evaluate the morality of the imperatives themselves - to be able to discern, for example, that "thou shalt steal" is immoral even if one's religion instructs it - and that atheists, therefore, have the advantage of being more inclined to make such evaluations. The contemporary British political philosopher Martin Cohen has offered the more historically telling example of Biblical injunctions in favour of torture and slavery as evidence of how religious injunctions follow political and social customs, rather than vice versa, but also noted that the same tendency seems to be true of supposedly dispassionate and objective philosophers. Cohen extends this argument in more detail in Political Philosophy from Plato to Mao in the case of the Koran which he sees as having had a generally unfortunate role in preserving medieval social codes through changes in secular society.
Nonetheless, atheists such as Sam Harris have argued that Western religions' reliance on divine authority lends itself to authoritarianism and dogmatism. Indeed, religious fundamentalism and extrinsic religion (when religion is held because it serves other, more ultimate interests) have been correlated with authoritarianism, dogmatism, and prejudice. This argument, combined with historical events that are argued to demonstrate the dangers of religion, such as the Crusades, inquisitions, and witch trials, are used by some antireligious atheists to justify their views.
- Theism is used here in its most general sense, that is belief in one or more deities. This would then define atheism as the rejection of belief that any deities exist, regardless of whether the further conclusion is drawn that deities do not exist.
- Nielsen, Kai (2009). "Atheism". Encyclopædia Britannica. http://www.britannica.com/EBchecked/topic/40634/atheism. Retrieved 2009-08-23. "Atheism, in general, the critique and denial of metaphysical beliefs in God or spiritual beings.... Instead of saying that an atheist is someone who believes that it is false or probably false that there is a God, a more adequate characterization of atheism consists in the more complex claim that to be an atheist is to be someone who rejects belief in God for the following reasons (which reason is stressed depends on how God is being conceived)...".
- Edwards, Paul (1967). "Atheism". The Encyclopedia of Philosophy. Vol. 1. Collier-MacMillan. p. 175. "On our definition, an 'atheist' is a person who rejects belief in God, regardless of whether or not his reason for the rejection is the claim that 'God exists' expresses a false proposition. People frequently adopt an attitude of rejection toward a position for reasons other than that it is a false proposition. It is common among contemporary philosophers, and indeed it was not uncommon in earlier centuries, to reject positions on the ground that they are meaningless. Sometimes, too, a theory is rejected on such grounds as that it is sterile or redundant or capricious, and there are many other considerations which in certain contexts are generally agreed to constitute good grounds for rejecting an assertion.".
- Rowe, William L. (1998). "Atheism". in Edward Craig. Routledge Encyclopedia of Philosophy.
- religioustolerance.org's short article on Definitions of the term "Atheism" suggests that there is no consensus on the definition of the term. Simon Blackburn summarizes the situation in The Oxford Dictionary of Philosophy: "Atheism. Either the lack of belief in a god, or the belief that there is none." Most dictionaries (see the OneLook query for "atheism") first list one of the more narrow definitions.
- Runes, Dagobert D.(editor) (1942 edition). Dictionary of Philosophy. New Jersey: Littlefield, Adams & Co. Philosophical Library. ISBN 0064634612. http://www.ditext.com/runes/a.html. "(a) the belief that there is no God; (b) Some philosophers have been called "atheistic" because they have not held to a belief in a personal God. Atheism in this sense means "not theistic". The former meaning of the term is a literal rendering. The latter meaning is a less rigorous use of the term though widely current in the history of thought" - entry by Vergilius Ferm
- "Worldwide Adherents of All Religions by Six Continental Areas, Mid-2005". Encyclopædia Britannica. 2005. http://search.eb.com/eb/article-9432620. Retrieved 2007-04-15.
- 2.3% Atheists: Persons professing atheism, skepticism, disbelief, or irreligion, including the militantly antireligious (opposed to all religion).
- 11.9% Nonreligious: Persons professing no religion, nonbelievers, agnostics, freethinkers, uninterested, or dereligionized secularists indifferent to all religion but not militantly so.
- Zuckerman, Phil. "Atheism: Contemporary Rates and Patterns", The Cambridge Companion to Atheism, ed. by Michael Martin, Cambridge University Press: Cambridge, 2005.
- However, data from the U.S. State Dept. may contradict this figure, since 44% are reported as adherents of Shinto, a polytheistic religion, and information was not provided on the number of respondents identifying with multiple categories. (64% atheists/agnostics/non-believers, plus 44% Shintoists, adds up to more than 100%.)
- Honderich, Ted (Ed.) (1995). "Humanism". The Oxford Companion to Philosophy. Oxford University Press. p 376. ISBN 0198661320.
- Fales, Evan. "Naturalism and Physicalism", in Martin 2007, pp. 122–131.
- Baggini 2003, pp. 3–4.
- Cline, Austin (2005). "Buddhism and Atheism". about.com. http://atheism.about.com/b/a/220595.htm. Retrieved 2006-10-21.
- Kedar, Nath Tiwari (1997). Comparative Religion. Motilal Banarsidass. pp. 50. ISBN 8120802934.
- The word αθεοι—in any of its forms—appears nowhere else in the Septuagint or the New Testament. Robertson, A.T. (1960) . "Ephesians: Chapter 2". Word Pictures in the New Testament. Broadman Press. http://www.ccel.org/r/robertson_at/wordpictures/htm/EPH2.RWP.html. Retrieved 2007-04-12. "Old Greek word, not in LXX, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul's words in Ro 1:18–32."
- Drachmann, A. B. (1977 ("an unchanged reprint of the 1922 edition")). Atheism in Pagan Antiquity. Chicago: Ares Publishers. ISBN 0-89005-201-8. http://books.google.ca/books?id=cguq-yNii_QC&dq=Atheism+in+Pagan+Antiquity&printsec=frontcover&source=bl&ots=-W-j5EXqRg&sig=C5tsxMSlg6uiteabxdMo17SaF6c&hl=en&ei=-ggCS4OxE4nctgPS1em7Dg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CAgQ6AEwAA#v=onepage&q=&f=false. "Atheism and atheist are words formed from Greek roots and with Greek derivative endings. Nevertheless they are not Greek; their formation is not consonant with Greek usage. In Greek they said atheos and atheotēs; to these the English words ungodly and ungodliness correspond rather closely. In exactly the same way as ungodly, atheos was used as an expression of severe censure and moral condemnation; this use is an old one, and the oldest that can be traced. Not till later do we find it employed to denote a certain philosophical creed."
- Rendered as Athisme: Golding, Arthur; Philip Sidney (1587). Mornay's Woorke concerning the Trewnesse of the Christian Religion, written in French; Against Atheists, Epicures, Paynims, Iewes, Mahumetists, and other infidels. London. pp. xx. 310. "Athisme, that is to say, vtter godlesnes." Translation of De la verite de la religion chrestienne (1581).
- "http://dictionary.oed.com/cgi/entry/50014052 atheist". Oxford English Dictionary. Oxford University Press. 2nd ed. 1989.
- Rendered as Atheistes: Golding, Arthur (1571). The Psalmes of David and others, with J. Calvin's commentaries. pp. Ep. Ded. 3. "The Atheistes which say..there is no God." Translated from French.
- Hanmer, Meredith (1577). The auncient ecclesiasticall histories of the first six hundred years after Christ, written by Eusebius, Socrates, and Evagrius. London. pp. 63. OCLC 55193813. "The opinion which they conceaue of you, to be Atheists, or godlesse men."
- Burton, Robert (1621). The Anatomy of Melancholy. pp. III. iv. II. i. "Cosen-germans to these men are many of our great Philosophers and Deists."
- Martin, Edward (1662). "Five Letters". His opinion concerning the difference between the Church of England and Geneva [etc.]. London. pp. 45. "To have said my office..twice a day..among Rebels, Theists, Atheists, Philologers, Wits, Masters of Reason, Puritanes [etc.]."
- "Secondly, that nothing out of nothing, in the sense of the atheistic objectors, viz. that nothing, which once was not, could by any power whatsoever be brought into being, is absolutely false; and that, if it were true, it would make no more against theism than it does against atheism.." Cudworth, Ralph. The true intellectual system of the universe. 1678. Chapter V Section II p.73
- Dryden, John (1682). Religio laici, or A laymans faith, a poem. London. pp. Preface. OCLC 11081103. "…namely, that Deism, or the principles of natural worship, are only the faint remnants or dying flames of revealed religion in the posterity of Noah…"
- The Oxford English Dictionary also records an earlier, irregular formation, atheonism, dated from about 1534. The later and now obsolete words athean and atheal are dated to 1611 and 1612 respectively. prep. by J. A. Simpson ... (1989). The Oxford English Dictionary (Second ed.). Oxford University Press, USA. ISBN 0-19-861186-2.
- Armstrong, Karen (1999). A History of God. London: Vintage. ISBN 0-09-927367-5.
- In part because of its wide use in monotheistic Western society, atheism is usually described as "disbelief in God", rather than more generally as "disbelief in deities". A clear distinction is rarely drawn in modern writings between these two definitions, but some archaic uses of atheism encompassed only disbelief in the singular God, not in polytheistic deities. It is on this basis that the obsolete term adevism was coined in the late 19th century to describe an absence of belief in plural deities. Britannica (1911). "Atheonism". Encyclopædia Britannica.
- Martin, Michael. The Cambridge Companion to Atheism. Cambridge University Press. 2006. ISBN 0521842700.
- ""Atheism"". Encyclopedia Britannica. 1911. http://www.1911encyclopedia.org/Atheism. Retrieved 2007-06-07.
- Britannica (1992). "Atheism as rejection of religious beliefs". Encyclopædia Britannica 1: 666. 0852294735. http://www.britannica.com/eb/article-38265/atheism. Retrieved 2006-10-27.
- d'Holbach, P. H. T. (1772). Good Sense. http://www.gutenberg.org/etext/7319. Retrieved 2006-10-27.
- Smith 1979, p. 14.
- Cudworth, Ralph (1678). The True Intellectual System of the Universe: the first part, wherein all the reason and philosophy of atheism is confuted and its impossibility demonstrated.
- See, for instance, "Atheists call for church head to retract slur". 1996-09-03. http://www.lds-mormon.com/atheist.shtml. Retrieved 2008-07-02.
- Lowder, Jeffery Jay (1997). "Atheism and Society". http://www.infidels.org/library/modern/jeff_lowder/society.html. Retrieved 2007-01-10.
- Flew, Antony. "The Presumption of Atheism". The Presumption of Atheism and other Philosophical Essays on God, Freedom, and Immortality. New York: Barnes and Noble, 1976. pp 14ff.
- Rowe, William L. "Atheism". Routledge Encyclopedia of Philosophy. Edward Craig (editor). Routledge: June 1998. ISBN 0415187060. 530-534.
- Cline, Austin (2006). "Strong Atheism vs. Weak Atheism: What's the Difference?". about.com. http://atheism.about.com/od/atheismquestions/a/strong_weak.htm. Retrieved 2006-10-21.
- Maritain, Jacques (July 1949). "On the Meaning of Contemporary Atheism". The Review of Politics 11 (3): 267–280. doi:10.1017/S0034670500044168. http://www.nd.edu/Departments/Maritain/jm3303.htm.
- Stevens, Robert (1813). Sermons on our duty towards God, our neighbour, and ourselves (4th ed.). London: Self published. pp. 10–11. OCLC 26059549. http://books.google.com/books?id=8kIHAAAAQAAJ&pg=PA10. Retrieved September 1, 2009.
- Bishop Burnet (1813). "Discourse of the Pastoral Care". The young minister's companion: or, A collection of valuable and scarce treatises on the pastoral office.... Boston: Samuel T. Armstrong. pp. 166. OCLC 7381237. http://books.google.com/books?id=hCAVAAAAYAAJ&pg=PA166. Retrieved September 1, 2009.
- Kenny, Anthony (2006). "Why I Am Not an Atheist". What I believe. Continuum. ISBN 0-8264-8971-0. "The true default position is neither theism nor atheism, but agnosticism … a claim to knowledge needs to be substantiated; ignorance need only be confessed."
- "Many atheists I know would be certain of a high place in heaven". Irish Times. http://www.irishtimes.com/newspaper/opinion/2009/0725/1224251303564.html. Retrieved 2009-08-19.
- Baggini 2003, pp. 30–34. "Who seriously claims we should say 'I neither believe nor disbelieve that the Pope is a robot', or 'As to whether or not eating this piece of chocolate will turn me into an elephant I am completely agnostic'. In the absence of any good reasons to believe these outlandish claims, we rightly disbelieve them, we don't just suspend judgement."
- Baggini 2003, p. 22. "A lack of proof is no grounds for the suspension of belief. This is because when we have a lack of absolute proof we can still have overwhelming evidence or one explanation which is far superior to the alternatives."
- Smart, J.C.C. (2004-03-09). "Atheism and Agnosticism". Stanford Encyclopedia of Philosophy. http://plato.stanford.edu/entries/atheism-agnosticism/. Retrieved 2007-04-12.
- Cudworth, Ralph. The true intellectual system of the universe. 1678. Dawkins, Richard. The God Delusion. Bantam Books: 2006, p. 50. (ISBN 0-618-68000-4)
- Rao, Goparaju (1972). Positive Atheism. Vijayawada, India: Atheist Centre, Patamata, Vijayawada, India.
- Walker, Cliff. "The Philosophy of Positive Atheism". http://www.positiveatheism.org/faq/faq1111.htm#WHATISPOSATH. Retrieved 2008-11-19.
- Translation of Latin text from "Summa impietas" (1552), Picta poesis, by Barthélemy Aneau. Glasgow University Emblem Website. Retrieved on 2007-03-26.
- Zdybicka 2005, p. 20.
- Schafersman, Steven D. "Naturalism is an Essential Part of Science and Critical Inquiry". Conference on Naturalism, Theism and the Scientific Enterprise. Department of Philosophy, The University of Texas. February 1997. Revised May 2007. Retrieved on 2007-APR-09.
- Zdybicka 2005, p. 21.
- Drange, Theodore M. (1998). "Atheism, Agnosticism, Noncognitivism". Internet Infidels, Secular Web Library. Retrieved on 2007-APR-07.
- Ayer, A. J. (1946). Language, Truth and Logic. Dover. pp. 115–116. In a footnote, Ayer attributes this view to "Professor H. H. Price".
- Zdybicka 2005, p. 19.
- David Hume. Dialogues Concerning Natural Religion. Project Gutenberg (e-text). http://www.gutenberg.org/etext/4583.
- Feuerbach, Ludwig (1841) The Essence of Christianity
- Walpola Rahula, What the Buddha Taught. Grove Press, 1974. Pages 51–52.
- Bakunin, Michael (1916). "God and the State". New York: Mother Earth Publishing Association. http://dwardmac.pitzer.edu/anarchist_archives/bakunin/godandstate/godandstate_ch1.html. Retrieved 2007-04-12.
- Various authors. "Logical Arguments for Atheism". Internet Infidels, The Secular Web Library. Retrieved on 2007-APR-09.
- Drange, Theodore M. (1996). "The Arguments From Evil and Nonbelief". Internet Infidels, Secular Web Library. Retrieved 2007-04-18.
- V.A. Gunasekara, "The Buddhist Attitude to God.". Archived from the original on 2008-01-02. http://web.archive.org/web/20080102053643/http://www.buddhistinformation.com/buddhist_attitude_to_god.htm. In the Bhuridatta Jataka, "The Buddha argues that the three most commonly given attributes of God, viz. omnipotence, omniscience and benevolence towards humanity cannot all be mutually compatible with the existential fact of dukkha."
- Gleeson, David (2006). "Common Misconceptions About Atheists and Atheism". American Chronicle. http://www.americanchronicle.com/articles/viewArticle.asp?articleID=12346. Retrieved 2006-10-21.
- Smith 1979, p. 275. "Perhaps the most common criticism of atheism is the claim that it leads inevitably to moral bankruptcy."
- Pascal, Blaise (1669). Pensées, II: "The Misery of Man Without God".
- Sarvepalli Radhakrishnan and Charles A. Moore. A Sourcebook in Indian Philosophy. (Princeton University Press: 1957, Twelfth Princeton Paperback printing 1989) pp. 227–249. ISBN 0-691-01958-4.
- Satischandra Chatterjee and Dhirendramohan Datta. An Introduction to Indian Philosophy. Eighth Reprint Edition. (University of Calcutta: 1984). p. 55.
- Joshi, L.R. (1966). "A New Interpretation of Indian Atheism". Philosophy East and West 16 (3/4): 189–206. doi:10.2307/1397540. http://links.jstor.org/sici?sici=0031-8221(196607%2F10)16%3A3%2F4%3C189%3AANIOIA%3E2.0.CO%3B2-S.
- Baggini 2003, pp. 73–74. "Atheism had its origins in Ancient Greece but did not emerge as an overt and avowed belief system until late in the Enlightenment."
- Solmsen, Friedrich (1942). Plato's Theology. Cornell University Press. p 25.
- ...nullos esse omnino Diagoras et Theodorus Cirenaicus... Cicero, Marcus Tullius: De natura deorum. Comments and English text by Richard D. McKirahan. Thomas Library, Bryn Mawr College, 1997, page 3. ISBN 0929524896
- "religion, study of". (2007). In Encyclopædia Britannica. Retrieved on April 2, 2007.
- Diogenes Laërtius, The Lives and Opinions of Eminent Philosophers, ii
- Cicero, Lucullus, 121. in Reale, G., A History of Ancient Philosophy. SUNY Press. (1985).
- "Atheism". The Columbia Encyclopedia, Sixth Edition. Columbia University Press. 2005. Archived from the original on 2006-11-04. http://web.archive.org/web/20061104032305/http://www.bartleby.com/65/at/atheism.html. Retrieved 2007-04-12.
- Brickhouse, Thomas C.; Nicholas D. Smith (2004). Routledge Philosophy Guidebook to Plato and the Trial of Socrates. Routledge. pp. 112. ISBN 0415156815. In particular, he argues that the claim he is a complete atheist contradicts the other part of the indictment, that he introduced "new divinities".
- The Dialogues of Plato, vol. 1
- The Republic
- Fragments of Euhemerus' work in Ennius' Latin translation have been preserved in Patristic writings (e.g. by Lactantius and Eusebius of Caesarea), which all rely on earlier fragments in Diodorus 5,41–46 & 6.1. Testimonies, especially in the context of polemical criticism, are found e.g. in Callimachus, Hymn to Zeus 8.
- Plutarch, Moralia—Isis and Osiris 23
- BBC. "Ethics and Religion—Atheism". bbc.co.uk. http://www.bbc.co.uk/religion/religions/atheism/. Retrieved 2007-04-12.
- On the Nature of Things by Lucretius at Project Gutenberg Book I, "Substance is Eternal". Translated by W.E. Leonard. 1997. Retrieved on 2007-APR-12.
- Julius Caesar (100–44 BCE), who leaned considerably toward Epicureanism, also rejected the idea of an afterlife, which e.g. lead to his plea against the death sentence during the trial against Catiline, where he spoke out against the Stoicist Cato (cf. Sallust, The War With Catiline, Caesar's speech: 51.29 & Cato's reply: 52.13).
- Stein, Gordon (Ed.) (1980). "The History of Freethought and Atheism". An Anthology of Atheism and Rationalism. New York: Prometheus. Retrieved on 2007-APR-03.
- "Atheism" in the 1913 Catholic Encyclopedia.
- Maycock, A. L. and Ronald Knox (2003). Inquisition from Its Establishment to the Great Schism: An Introductory Study. ISBN 0766172902.
- Zdybicka 2005, p. 4
- Michel Onfray on Jean Meslier on William Paterson University accessed at January 19, 2008
- d'Holbach, P. H. T. (1770). The system of nature. http://fulltextarchive.com/pages/The-System-of-Nature-Vol-21.php. Retrieved 2007-10-31.
- Ray, Matthew Alun (2003). Subjectivity and Irreligion: Atheism and Agnosticism in Kant, Schopenhauer, and Nietzsche. Ashgate Publishing, Ltd.. http://books.google.com/books?hl=en&lr=&id=BKz2FcDrFy0C&oi=fnd&pg=PA1&dq=nietzsche+schopenhauer+marx+feuerbach&ots=Uj5_B0kDbS&sig=1lXbokGVRbwxqAIbmcOwL033N88. Retrieved 2007-04-12.
- Overall, Christine. "Feminism and Atheism", in Martin 2007, pp. 233–246.
- Zdybicka 2005, p. 16
- Solzhenitsyn, Aleksandr I. (2002). The Gulag Archipelago. Harper Perennial Modern Classics. ISBN 0-06-000776-1.
- Michael, S. M. (1999). "Dalit Visions of a Just Society". in S. M. Michael (ed.). Untouchable: Dalits in Modern India. Lynne Rienner Publishers. pp. 31–33. ISBN 1555876978.
- "He who created god was a fool, he who spreads his name is a scoundrel, and he who worships him is a barbarian." Hiorth, Finngeir (1996). "Atheism in South India". International Humanist and Ethical Union, International Humanist News. Retrieved on 2007-05-30
- TIME Magazine cover online. 8 Apr 1966. Retrieved 2007-04-17.
- "Toward a Hidden God". Time Magazine online. 8 Apr 1966. Retrieved 2007-04-17.
- Majeska, George P. (1976). "Religion and Atheism in the U.S.S.R. and Eastern Europe, Review." The Slavic and East European Journal. 20(2). pp. 204–206.
- Rafford, R.L. (1987). "Atheophobia—an introduction". Religious Humanism 21 (1): 32–37.
- "Timothy Samuel Shah Explains 'Why God is Winning'." 2006-07-18. The Pew Forum on Religion and Public Life. Retrieved 2007-04-18.
- Paul, Gregory; Phil Zuckerman (2007). "Why the Gods Are Not Winning". Edge 209. http://www.edge.org/documents/archive/edge209.html#gp. Retrieved 2007-05-16.
- Eurobarometer (2005)
- "Major Religions of the World Ranked by Number of Adherents, Section on accuracy of non-Religious Demographic Data". http://www.adherents.com/Religions_By_Adherents.html#Nonreligious. Retrieved 2008-03-28.
- "Religious Views and Beliefs Vary Greatly by Country, According to the Latest Financial Times/Harris Poll". Financial Times/Harris Interactive. 2006-12-20. http://www.harrisinteractive.com/news/allnewsbydate.asp?NewsID=1131. Retrieved 2007-01-17.
- (PDF) Social values, Science and Technology. Directorate General Research, European Union. 2005. pp. 7–11. http://ec.europa.eu/public_opinion/archives/ebs/ebs_225_report_en.pdf.
- Larson, Edward J.; Larry Witham (1998). "Correspondence: Leading scientists still reject God". Nature 394 (6691): 313. doi:10.1038/28478. PMID 9690462. Available at StephenJayGould.org, Stephen Jay Gould archive. Retrieved on 2006-12-17
- Shermer, Michael (1999). How We Believe: Science, Skepticism, and the Search for God. New York: William H Freeman. pp. pp76–79. ISBN 071673561X.
- According to Dawkins (2006), p. 103. Dawkins cites Bell, Paul. "Would you believe it?" Mensa Magazine, UK Edition, Feb. 2002, pp. 12–13. Analyzing 43 studies carried out since 1927, Bell found that all but four reported such a connection, and he concluded that "the higher one's intelligence or education level, the less one is likely to be religious or hold 'beliefs' of any kind."
- Argyle, Michael (1958). Religious Behaviour. London: Routledge and Kegan Paul. pp. 93–96. ISBN 0-415-17589-5.
- Australian Bureau of Statistics, Census of Population and Housing, 2006, Census Table 20680-Religious Affiliation (broad groups) by Sex - Australia
- Statistics New Zealand, QuickStats About Culture and Identity, Religious affiliation
- Winston, Robert (Ed.) (2004). Human. New York: DK Publishing, Inc. pp. 299. ISBN 0-7566-1901-7. "Nonbelief has existed for centuries. For example, Buddhism and Jainism have been called atheistic religions because they do not advocate belief in gods."
- "Humanistic Judaism". BBC. 2006-07-20. http://www.bbc.co.uk/religion/religions/judaism/subdivisions/humanistic.shtml. Retrieved 2006-10-25.
- Levin, S. (May 1995). "Jewish Atheism". New Humanist 110 (2): 13–15.
- "Christian Atheism". BBC. 2006-05-17. http://www.bbc.co.uk/religion/religions/atheism/types/christianatheism.shtml. Retrieved 2006-10-25.
- Altizer, Thomas J. J. (1967). The Gospel of Christian Atheism. London: Collins. pp. 102–103. http://www.religion-online.org/showbook.asp?title=523. Retrieved 2006-10-27.
- Lyas, Colin (January 1970). "On the Coherence of Christian Atheism". Philosophy: the Journal of the Royal Institute of Philosophy 45 (171): 1–19.
- Smith 1979, pp. 21–22
- Smith 1979, p. 275. "Among the many myths associated with religion, none is more widespread -or more disastrous in its effects -than the myth that moral values cannot be divorced from the belief in a god."
- In Dostoevsky's The Brothers Karamazov (Book Eleven: Brother Ivan Fyodorovich, Chapter 4) there is the famous argument that If there is no God, all things are permitted.: "'But what will become of men then?' I asked him, 'without God and immortal life? All things are lawful then, they can do what they like?'"
- For Kant, the presupposition of God, soul, and freedom was a practical concern, for "Morality, by itself, constitutes a system, but happiness does not, unless it is distributed in exact proportion to morality. This, however, is possible in an intelligible world only under a wise author and ruler. Reason compels us to admit such a ruler, together with life in such a world, which we must consider as future life, or else all moral laws are to be considered as idle dreams..." (Critique of Pure Reason, A811).
- Baggini 2003, p. 38
- Susan Neiman. (November 6, 2006). Beyond Belief Session 6. [Conference]. Salk Institute, La Jolla, CA: The Science Network.
- Baggini 2003, p. 40
- Baggini 2003, p. 43
- 101 Ethical Dilemmas, 2nd edition, by Cohen, M., Routledge 2007, pp184-5. (Cohen notes particularly that Plato and Aristotle produced arguments in favour of slavery.)
- Political Philosophy from Plato to Mao, by Cohen, M, Second edition 2008
- Harris, Sam (2006a). "The Myth of Secular Moral Chaos". Free Inquiry. http://www.secularhumanism.org/index.php?section=library&page=sharris_26_3. Retrieved 2006-10-29.
- Moreira-almeida, A.; Lotufo Neto, F.; Koenig, H.G. (2006). "Religiousness and mental health: a review". Revista Brasileira de Psiquiatria 28 (3): 242–250. PMID 16924349. http://www.scielo.br/scielo.php?pid=S1516-44462006000300018&script=sci_arttext. Retrieved 2007-07-12.
- See for example: Kahoe, R.D. (June 1977). "Intrinsic Religion and Authoritarianism: A Differentiated Relationship". Journal for the Scientific Study of Religion. 16(2). pp. 179-182. Also see: Altemeyer, Bob and Bruce Hunsberger (1992). "Authoritarianism, Religious Fundamentalism, Quest, and Prejudice". International Journal for the Psychology of Religion. 2(2). pp. 113-133.
- Harris, Sam (2005). "An Atheist Manifesto". Truthdig. http://www.truthdig.com/dig/print/200512_an_atheist_manifesto. Retrieved 2006-10-29. "In a world riven by ignorance, only the atheist refuses to deny the obvious: Religious faith promotes human violence to an astonishing degree."
- Baggini, Julian (2003). Atheism: A Very Short Introduction. Oxford: Oxford University Press. ISBN 0-19-280424-3.
- Martin, Michael, ed (2007). The Cambridge Companion to Atheism. Cambridge: Cambridge University Press. ISBN 0-521-60367-6.
- Smith, George H. (1979). Atheism: The Case Against God. Buffalo, New York: Prometheus. ISBN 0-87975-124-X.
- Zdybicka, Zofia J. (2005). "Atheism". in Maryniarczyk, Andrzej. Universal Encyclopedia of Philosophy. 1. Polish Thomas Aquinas Association. Archived from the original on 7 March 2008. http://www.ptta.pl/pef/angielski/hasla/a/atheism.pdf. Retrieved 2007-08-25.
- Berman, David (1990). A History of Atheism in Britain: From Hobbes to Russell. London: Routledge. ISBN 0-415-04727-7.
- Buckley, M. J. (1990). At the Origins of Modern Atheism. New Haven, CT: Yale University Press. ISBN 0300048971.
- Dawkins, Richard (2006). The God Delusion. Bantam Books.
- Flew, Antony (2005). God and Philosophy. Prometheus Books. ISBN 1591023300.
- Flynn, Tom, ed. (2007). The New Encyclopedia of Unbelief. Prometheus Books. ISBN 1591023912.
- Gaskin, J.C.A., ed (1989). Varieties of Unbelief: From Epicurus to Sartre. New York: Macmillan. ISBN 0-02-340681-X.
- Germani, Alan (2008-09-15). "The Mystical Ethics of the New Atheists". The Objective Standard (Glen Allen Press) 3 (3). http://www.theobjectivestandard.com/issues/2008-fall/mystical-ethics-new-atheists.asp. Retrieved 2008-09-15.
- Harbour, Daniel (2003). An Intelligent Person's Guide to Atheism. London: Duckworth. ISBN 0-7156-3229-9.
- Harris, Sam (2006). Letter to a Christian Nation. Knopf. ISBN 978-0307265777.
- Hitchens, Christopher (2007). God Is Not Great: How Religion Poisons Everything. Twelve. ISBN 978-0446579803.
- Jacoby, Susan (2004). Freethinkers: A History of American Secularism. Metropolitan Books. ISBN 978-0805074420.
- Krueger, D. E. (1998). What is Atheism?: A Short Introduction. New York: Prometheus. ISBN 1-57392-214-5.
- Le Poidevin, R. (1996). Arguing for Atheism: An Introduction to the Philosophy of Religion. London: Routledge. ISBN 0-415-09338-4.
- Mackie, J. L. (1982). The Miracle of Theism: Arguments For and Against the Existence of God. Oxford: Oxford UP. ISBN 019824682X
- Maritain, Jacques (1953). The Range of Reason. London: Geoffrey Bles. ISBN B0007DKP00. http://www.nd.edu/Departments/Maritain/etext/range.htm. Retrieved 2006-10-27.
- Martin, Michael (1990). Atheism: A Philosophical Justification. Philadelphia, PA: Temple University Press. ISBN 0-87722-943-0.
- Martin, Michael, ed. (2007). The Cambridge Companion to Atheism. Cambridge: Cambridge University Press. ISBN 0521603676
- Martin, Michael & Monnier, R., eds. (2003). The Impossibility of God. Amherst, NY: Prometheus. ISBN 1591021200
- Martin, Michael & Monnier, R., eds. (2006). The Improbability of God. Amherst, NY: Prometheus. ISBN 1591023815
- McTaggart, John & McTaggart, Ellis (1930). Some Dogmas of Religion. London: Edward Arnold & Co., new edition. [First published 1906] ISBN 0548149550
- Nielsen, Kai (1985). Philosophy and Atheism. New York: Prometheus. ISBN 0-87975-289-0.
- Nielsen, Kai (2001). Naturalism and Religion. New York: Prometheus. ISBN 1573928534.
- Oppy, Graham (2006). Arguing about Gods. Cambridge University Press. ISBN 0521863864.
- Robinson, Richard (1964). An Atheist's Values. Oxford: Clarendon Press. ISBN 0198241917. http://www.positiveatheism.org/hist/athval0.htm.
- Russell, Paul, (2005). Hume on Religion (Stanford Encyclopedia of Philosophy).
- Sharpe, R.A. (1997). The Moral Case Against Religious Belief. London: SCM Press. ISBN 0-334-02680-6.
- Smith, George Atheism: The Case Against God, (1974). ISBN 087975124X
- Stenger, Victor J. (2007). God: The Failed Hypothesis. How Science Shows that God Does Not Exist. Amherst, NY: Prometheus. ISBN 1591024811
- Thrower, James (1971). A Short History of Western Atheism. London: Pemberton. ISBN 0-301-71101-1.
|This page uses content from the English Wikipedia. The original article was at Atheism. The list of authors can be seen in the page history.|