Journal articles: 'Dawkins'

1

Benatar, David. "The optimism delusion." Think 6, no. 16 (2008): 19–22. http://dx.doi.org/10.1017/s1477175600002360.

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Hanuš, Jiří, and Jan Vybíral. "Dawkins pod mikroskopem Diskuse nad knihou Richarda Dawkinse Boží blud." Studia Neoaristotelica 7, no. 2 (2010): 216–18. http://dx.doi.org/10.5840/studneoar20107217.

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Le Sueur, Reginald. "Converting Dawkins." New Scientist 202, no. 2704 (April 2009): 24–25. http://dx.doi.org/10.1016/s0262-4079(09)61051-4.

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Sterelny, Kim. "Dawkins' Bulldog." Philosophy and Phenomenological Research 59, no. 1 (March 1999): 255. http://dx.doi.org/10.2307/2653476.

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Stangroom, Jeremy. "Misunderstanding Richard Dawkins." Think 1, no. 3 (2003): 87–97. http://dx.doi.org/10.1017/s1477175600000506.

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Many people are upset by Richard Dawkins. Mary Midgley, in particular, has argued that Dawkins'‘crude, cheap, blurred genetics […] is the kingpin of his crude, cheap, blurred psychology. ’Dawkins is often also suspected of having sinister political motives, and of morally condoning selfish behaviour. Here, Jeremy Stangroom explains how he believes Midgley and others have systematically misunderstood Dawkins.

6

Goodman, Richard. "Becoming Pete Dawkins." River Teeth: A Journal of Nonfiction Narrative 22, no. 2 (2021): 31–48. http://dx.doi.org/10.1353/rvt.2021.0005.

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Ruse, Michael. "THE DAWKINS CHALLENGE." Zygon® 57, no. 1 (December 29, 2021): 181–99. http://dx.doi.org/10.1111/zygo.12763.

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Bridger, Francis. "Critiquing Richard Dawkins." Expository Times 133, no. 4 (January 2022): 179–80. http://dx.doi.org/10.1177/00145246211025670.

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HANKOVSZKY, Tamás. "Dawkins’ Unrebuttable Refutation." WISDOM 10, no. 1 (June 25, 2018): 73–83. http://dx.doi.org/10.24234/wisdom.v10i1.204.

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In the whole fourth chapter of The God Delusion Richard Dawkins in a long and complicated argumentation attempts to prove that God’s existence is improbable and we have no reason to believe in Him. In my paper I am going to examine the basic structure of his train of thought first so that I present the detailed reconstruction of the single steps later on. Having scrutinized the reconstructed reasoning in the last section I am going to show that his main argument for atheism is unsuccessful.

10

Comfort, Nathaniel. "Genetics: Dawkins, redux." Nature 525, no. 7568 (September 2015): 184–85. http://dx.doi.org/10.1038/525184a.

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Montague, Roger. "Dawkins' Infinite Regress." Philosophy 83, no. 1 (January 2008): 113–15. http://dx.doi.org/10.1017/s0031819108000338.

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AbstractIn The God Delusion, Richard Dawkins gives, but runs together, two criticisms of the argument from design. One is evolutionary and scientific; the other is a philosophical infinite regress argument. Disentangling them makes Dawkins' views clearer. The regress relies on the premiss that a designer must be more complex than the thing designed. I offer two comments about theists who might accept the regress, citing God's infinity. These comments defend Dawkins: but only by making him, when using his regress argument, an atheist who knows (if his “complexity” premiss holds) that God cannot exist.

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Kennedy, David. "Dawkins on altruism." New Scientist 211, no. 2831 (September 2011): 39. http://dx.doi.org/10.1016/s0262-4079(11)62345-2.

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13

Elsdon-Baker, Fern. "The Dawkins dogma." New Scientist 203, no. 2717 (July 2009): 24–25. http://dx.doi.org/10.1016/s0262-4079(09)61894-7.

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Johanson, Karl. "Dogma and Dawkins." New Scientist 192, no. 2577 (November 2006): 26–27. http://dx.doi.org/10.1016/s0262-4079(06)60957-3.

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Goodman, Neville. "Dawkins tackles unreason." British Journal of Hospital Medicine 68, no. 9 (September 2007): 496. http://dx.doi.org/10.12968/hmed.2007.68.9.27173.

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Stein, Peter, and Albert Silverman. "Boyce Dawkins McDaniel." Physics Today 56, no. 2 (February 2003): 73–74. http://dx.doi.org/10.1063/1.4776727.

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Corlett, J. Angelo. "Dawkins’ godless delusion." International Journal for Philosophy of Religion 65, no. 3 (November 15, 2008): 125–38. http://dx.doi.org/10.1007/s11153-008-9187-4.

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18

Larvor, Brendan. "WILLIAMS ON DAWKINS – RESPONSE." Think 9, no. 26 (2010): 21–27. http://dx.doi.org/10.1017/s1477175610000254.

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Peter Williams (‘The Emperor's Incoherent New Clothes: Pointing the Finger at Dawkins’ Atheism', THINK 24) complains that Richard Dawkins wraps his naturalism in ‘a fake finery of counterfeit meaning and purpose’. For his part, Williams has wrapped his complaint in an unoriginal and inapt analogy. The weavers in Hans Christian Andersen's fable announce that the Emperor's clothes are invisible to stupid people; almost the whole population pretends to see them for fear of being thought stupid. Fear of being thought stupid does not seem to trouble Richard Dawkins. Moreover, Williams offers no reason to think that such fear motivates any of Dawkins' readers. Perhaps all we are supposed to take from the fable is that Dawkins' naturalism is obviously lacking in meaning and purpose. If that is the intended reading, then by using this analogy, Williams has given himself an unnecessarily difficult task. Surely, it would be achievement enough for him to show that Dawkins' naturalism lacks meaning and purpose. There is no reason for Williams to make the extra claim that it obviously lacks meaning and purpose. After all, there is an obvious difficulty with arguing over several pages that something is obviously the case.

19

Pasqualicchio, Gary, Norm O’Reilly, and Ed Elowson. "From 70 Thousand to 7 Million: Integrated Activation as a Driver of Sponsor and Property Reach." Case Studies in Sport Management 6, no. 1 (2017): 1–9. http://dx.doi.org/10.1123/cssm.2016-0003.

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For years, sport properties and corporate sponsors have struggled to develop strategies to activate their expansive partnerships, particularly those without high-ranking national media coverage. This case analyzes a successful, multilayered sponsorship activation tied to the 2012 retirement of Philadelphia Eagles star Brian Dawkins. The Eagles, in partnership with AAA and Marvel, created and promoted a unique weekend around Dawkins’ retirement that included a NASCAR race, an NFL Sunday Night Football Game, and a meet-and-greet with Dawkins; this weekend was marketed extensively across various modes of media. The partners’ goals were to engage 7 million regionally-based Eagles fans, not just the 70,000 fans who would witness Dawkins’ retirement ceremony inside Lincoln Financial Field during the game. This case illustrates how the partners came together to achieve common goals, using Dawkins’ image, presence, and positive affinity with Eagles fans. The case details sponsorship and activation trends, the activation ratio, and other examples of sponsorship activation tied to athlete retirement. The case asks students to take what they have learned about sponsorship activation and analyze the Dawkins retirement, discussing what was successful, what was not, and what could be done for future sponsorship activations in similar situations.

20

Ramos, Rodrigo Ferraz. "A “magia da realidade” de Richard Dawkins." Revista Brasileira Multidisciplinar 21, no. 3 (September 1, 2018): 182–87. http://dx.doi.org/10.25061/2527-2675/rebram/2018.v21i3.566.

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O presente trabalho é uma resenha que objetiva discutir a “magia da realidade” de Richard Dawkins. O mundo real, como é entendido cientificamente, tem a sua própria magia: a magia da realidade. “A magia da realidade: como sabemos o que é verdade” é uma desobstinada obra na qual Dawkins aborda algumas questões que acompanharam a história da humanidade. “Quem foi a primeira pessoa?”, “o que é um arco-íris?” e “estamos sozinhos no universo?”, são alguns exemplos das perguntas que Dawkins discutiu através de uma eminente escrita instigativa. Mitos e lendas foram criadas por diferentes culturas para responder a essas questões. Contudo, o objetivo de Dawkins é fornecer outras respostas, ou ao menos, dar a melhor resposta possível: a da ciência. A ciência, pouquíssimas vezes é atrativa ao público leigo, principalmente por sua linguagem comumente indecifrável, mas Dawkins, adotando uma linguagem ilustrativa e instigativa, encontra-se entre aqueles que empreendem na divulgação científica, com o intuito de contribuir com a popularização da ciência em nossa cultura.

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Martanegara, Irfan Habibie, Adian Husaini, and Nirwan Syafrin. "Pengaruh worldview ateis terhadap teori evolusi." Ta'dibuna: Jurnal Pendidikan Islam 8, no. 1 (April 30, 2019): 146. http://dx.doi.org/10.32832/tadibuna.v8i1.1881.

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Artikel ini mendeskripsikan pandangan Richard Dawkins mengenai teori evolusi dan menganalisis pengaruh worldview ateis yang dipegang Dawkins terhadap teori evolusi. Jenis penelitian ini adalah studi pustaka (library research). Dalam penelitian ini, penulis merujuk pada karya-karya Richard Dawkins terutama The God Delusion yang membahas tentang ateisme, The Greatest Shown on The Earth yang merangkum pikirannya mengenai evolusi, dan The Magic of Reality yang berbicara tentang sains secara umum. Penelitian ini akan dilakukan dalam tiga tahap, yaitu inventarisasi, seleksi, dan evaluasi kritis. Pertama, Dawkins menganggap bahwa posisi teori evolusi sangat kuat sampai-sampai ia menganggapnya sebagai fakta atau realitas yang pasti terjadi. Kedua, terlihat jelas bahwa worldview naturalisme mempengaruhi penyimpulan sains. Bahkan keberanian Dawkins berani menaikkan status evolusi dari teori menjadi fakta atau realitas merupakan konsekuensi worldview ini.

22

Gallagher, Kenneth T. "Dawkins in Biomorph Land." International Philosophical Quarterly 32, no. 4 (1992): 501–13. http://dx.doi.org/10.5840/ipq199232440.

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Fadel, Achmad, and Hasan Mujtaba. "PEMIKIRAN ATEISME RICHARD DAWKINS:." Kanz Philosophia A Journal for Islamic Philosophy and Mysticism 6, no. 2 (December 31, 2020): 229–48. http://dx.doi.org/10.20871/kpjipm.v6i2.96.

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History shows a constant debate between religionists and atheists. Armstrong wrote that any new concept of divinity that emerged in society and rejected established traditions would be labeled as atheist and marginalized. Today, one of the movements that are quite criticized by religious people is New Atheism. He has a great influence in the western world. Richard Dawkins, as the founder, composed a special work entitled God Delusion as a response to the rejection of the supernatural and personal concept of God through Argument from Improbability. He explained that the complexity of the universe is almost impossible to come from a simple entity, namely God, but at the same time, a complex creator also produces infinite regress. Therefore, he took the gradual evolution of the universe as an alternative explanation for the formation of nature. This article will interpret Richard Dawkins’ points of thought in God Delusion, and analyze them using the principles of logic and philosophy. As a result, the author found several weaknesses in the argument from improbability and the lens in viewing religion. First, the assumption of rejecting the argument of resentment is only to deny the supernatural concept of God. Second, the use of statistical probability arguments limited to natural laws does not lead to supernatural concepts. Third, complexity stems primarily from simplicity. Lastly, ignorance of the criteria for the existence of consequences for causes.

24

Richardson, Neil. "Genes, Chicks and Dawkins." British Journal of General Practice 64, no. 620 (February 24, 2014): 146.1–146. http://dx.doi.org/10.3399/bjgp14x677608.

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25

Gallagher, Kenneth T. "Dawkins, Darwin, and Design." American Catholic Philosophical Quarterly 67, no. 2 (1993): 233–46. http://dx.doi.org/10.5840/acpq199367230.

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26

Betzig, Laura. "Climbing Mount Improbable.Richard Dawkins." Quarterly Review of Biology 72, no. 4 (December 1997): 466–67. http://dx.doi.org/10.1086/419982.

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Charlesworth∗, Max. "From Dawkins to where?" Journal of Tertiary Education Administration 15, no. 1 (May 1993): 7–17. http://dx.doi.org/10.1080/1036970930150102.

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Marshall, E. "Dawkins Versus the Gods." Science 314, no. 5804 (December 1, 2006): 1369b. http://dx.doi.org/10.1126/science.314.5804.1369b.

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Parsons, Paul. "Interview: Move over Dawkins." New Scientist 200, no. 2684 (November 2008): 44–45. http://dx.doi.org/10.1016/s0262-4079(08)63032-8.

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Alvin;çev. ERDEM, PLANTINGA. "Dawkins Karmaşası: Natüralizm Saçmalığı." Ankara Üniversitesi İlahiyat Fakültesi Dergisi 50, no. 1 (2009): 179–91. http://dx.doi.org/10.1501/ilhfak_0000000996.

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31

French, Steven. "The Devil And Dawkins." Metascience 16, no. 3 (September 21, 2007): 485–88. http://dx.doi.org/10.1007/s11016-007-9126-5.

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32

Groothuis, Douglas. "WHO DESIGNED THE DESIGNER?: A DIALOGUE ON RICHARD DAWKINS'S THE GOD DELUSION." Think 8, no. 21 (2009): 71–81. http://dx.doi.org/10.1017/s1477175608000407.

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In The God Delusion, Richard Dawkins argues that any designer capable of creating the universe and the things we find in it would have to be at least as complex as his creation. If complexity requires a designer, then the designer will require a designer, and so on to infinity. Rather than actually providing an explanation for complexity we see around us, those who invoke a cosmic designer merely postpone the problem. Here, Douglas Groothuis challenges Dawkins's argument.

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Mackridge, Peter. "‘Some Pamphlets on Dead Greek Dialects’: R.M. Dawkins and Modern Greek Dialectology." Annual of the British School at Athens 85 (November 1990): 201–12. http://dx.doi.org/10.1017/s0068245400015641.

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After a brief account of the life and personality of R.M. Dawkins (Director of the British School at Athens, 1906–1914), based partly on unpublished material, the author summarizes Dawkins's career as an archaeologist, philologist, and folklorist. There follows a critical account of his work on the Greek dialects of Cappadocia and of other regions in central Asia Minor; Dawkins's magnum opus, Modern Greek in Asia Minor (1916) was the most thorough study ever made of this topic. Mention is made of Dawkins's contribution to the study of Pontic, which he was prevented by events from exploring thoroughly in situ. Apart from his work on individual dialects, his reputation as a dialectologist rests on his accumulation of evidence in support of his hypothesis that there is a fundamental east-west division in the Modern Greek dialects. The limitations of Dawkins's accumulative method are alluded to; he described a corpus rather than formulating rules for the generation of utterances. His contribution to the collection and classification of Greek folk tales – his second most important achievement – is also assessed. Finally mention is made of developments in Modern Greek studies since Dawkins's time.

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Artigas, Mariano. ""El capellán del Diablo". Ciencia y religión en Richard Dawkins." Scripta Theologica 38, no. 1 (October 23, 2017): 13–34. http://dx.doi.org/10.15581/006.38.11257.

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Richard Dawkins, que detenta la cdtedra de comprension publica de la ciencia en la Universidad de Oxford, es un ateo beligerante que ataca frontalmente a la religi6n. En su libro El capellán del diablo presenta sus criticas, que se han radicaiizado a raiz de los acontecimientos del 11 de septiembre de 2001. Esas crfticas parecen venir avaladas por la ciencia, y Dawkins presenta a la ciencia y la religion como opuestas e irreconciliables. Aquí se analizan los argumentos de Dawkins, especialmente en su presunta relación con la ciencia.

35

Ruse, Michael. "Darwinism and atheism: A Marriage made in Heaven?" Think 2, no. 6 (2004): 51–62. http://dx.doi.org/10.1017/s1477175600002803.

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Richard Dawkins argues both that Darwin's theory made a God-as-the-designer-of-species redundant, and also that the problem of evil provides overwhelming evidence against God's existence. But Michael Ruse suspects Dawkins may be too hasty…

36

Economos, Judith. "Multidetermination." Behavioral and Brain Sciences 22, no. 5 (October 1999): 892–93. http://dx.doi.org/10.1017/s0140525x9930220x.

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Professor Rose is inflamed against the views of Richard Dawkins concerning genetic determinism. He has constructed an image of a much stupider and eviller Dawkins view than is likely to be true and argues against it. This is unrewarding, but otherwise his discussion of biology is very interesting.

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Norman, Richard. "What do Religious Believers Believe?" Royal Institute of Philosophy Supplement 68 (June 20, 2011): 105–24. http://dx.doi.org/10.1017/s1358246111000117.

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A common response to Richard Dawkins' assault on religious belief has been that he is attacking a straw man. The beliefs of religious believers, so the protest goes, are not as crude and simplistic as the ones which he attributes to them. Here is Terry Eagleton's comment to that effect: Imagine someone holding forth on biology whose only knowledge of the subject is the Book of British Birds, and you have a rough idea of what it feels like to read Richard Dawkins on theology. Card-carrying rationalists like Dawkins…invariably come up with vulgar caricatures of religious faith that would make a first-year theology student wince.

38

Toro, Andres Arboleda. "Traducción y escritura poética: dos facetas desconocidas del lingüista raizal Oakley Forbes." Letrônica 12, no. 1 (June 26, 2019): 32241. http://dx.doi.org/10.15448/1984-4301.2019.1.32241.

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En este estudio se da a conocer la poesía multilingüe inédita del lingüista sanandresano Oakley Forbes y se explora su participación en la traducción de la obra de Juan Ramírez Dawkins. En ambas facetas desconocidas de Forbes, se rastrea la relación entre escritura y traducción en su doble rol de traductor alógrafo y de traductor de su propia obra. Este análisis muestra que la escritura y la traducción son dos esferas presentes tanto en su rol de traductor colaborador de Ramírez Dawkins como de autotraductor. En el trabajo translativo a dos manos con Ramírez Dawkins tuvo la libertad de reescribir y adaptar para reespacializar el texto a la otra audiencia del escritor. Lo mismo ocurrió con la traducción de su obra poética que, al estar escrita en varias lenguas refleja la riqueza y las paradojas del encuentro de culturas diversas. *** Tradução e escrita poética: duas facetas desconhecidas do linguista raizal Oakley Forbes ***Neste estudo apresentamos a poesia multilíngue inédita do linguista sanandresano Oakley Forbes e exploramos sua participação na tradução da obra de Juan Ramírez Dawkins. Em ambas as facetas desconhecidas de Forbes, rastreamos a relação entre escrita e tradução, em seu duplo papel de tradutor alógrafo e de tradutor de sua própria obra. Esta análise mostra que a escrita e a tradução são duas esferas presentes tanto em seu papel de tradutor colaborador da obra de Ramírez Dawkins como de autotradutor. No trabalho de tradução em colaboração com Ramírez Dawkins, teve a liberdade de reescrever e adaptar o texto com a finalidade de reespacializá-lo para outro público do escritor. O mesmo aconteceu com a tradução de sua obra poética que, por estar escrita em várias línguas, reflete a riqueza e os paradoxos do encontro de culturas diversas.Palavras-chave: Oakley Forbes. Tradução colaborativa. Autotradução. Poesia caribenha. Multilinguismo literário.

39

Knutsen, Henning. "Richard Dawkins: «Det egoistiske genet»." Naturen 127, no. 04 (August 24, 2003): 191–92. http://dx.doi.org/10.18261/issn1504-3118-2003-04-08.

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Garcia Xavier, Dennys, and Mauro Sérgio Santos. "Entre Dawkins e Platinga: Apontamentos." Aufklärung: journal of philosophy 2, no. 1 (April 3, 2015): 87–104. http://dx.doi.org/10.15440/arf.2014.22969.

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41

HUGO, MEYNELL. "A LETTER TO PROFESSOR DAWKINS." Heythrop Journal 49, no. 4 (July 2008): 659–64. http://dx.doi.org/10.1111/j.1468-2265.2008.00391.x.

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Plumptre, Robert. "DR. H. C. DAWKINS MBE." Forestry 65, no. 4 (1992): 479–80. http://dx.doi.org/10.1093/forestry/65.4.479.

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Kirkwood, Tom. "Thank God for Richard Dawkins?" Lancet 368, no. 9551 (December 2006): 1955–56. http://dx.doi.org/10.1016/s0140-6736(06)69790-0.

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Plantinga, Alvin. "Dawkins and The Alabama Insert." Think 1, no. 2 (2002): 7–20. http://dx.doi.org/10.1017/s147717560000021x.

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In issue one, Richard Dawkins attacked the Alabama State Board of Education for pasting into biology schoolbooks an insert (reproduced overleaf) that explained that the theory of evolution is an ‘unproven’ and ‘controversial’ theory that ‘some’ scientists accept. The insert also raised a number of important questions that (the suggestion seems to be) the theory of evolution still struggles to answer. Here, philosopher Alvin Plantinga responds to Dawkins' criticisms of the insert.

45

Craze, Paul G. "The hip-hop Richard Dawkins?" Trends in Ecology & Evolution 25, no. 7 (July 2010): 385–86. http://dx.doi.org/10.1016/j.tree.2010.04.008.

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Padfield, A. "C.J. Massey Dawkins: pioneer epiduralist." International Congress Series 1242 (December 2002): 309–11. http://dx.doi.org/10.1016/s0531-5131(02)00730-6.

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Zilles, Urbano. "O ateísmo “científico” de Dawkins." Revista Eclesiástica Brasileira 68, no. 272 (April 4, 2019): 962. http://dx.doi.org/10.29386/reb.v68i272.1419.

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Davis, Richard B., and W. Paul Franks. "On Jesus, Derrida, and Dawkins." Philosophia Christi 16, no. 1 (2014): 185–91. http://dx.doi.org/10.5840/pc201416111.

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Glass, David H. "Darwin, Design and Dawkins’ Dilemma." Sophia 51, no. 1 (March 25, 2011): 31–57. http://dx.doi.org/10.1007/s11841-011-0232-x.

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50

Cassill, Deby. "Richard Dawkins, The God delusion." Journal of Bioeconomics 13, no. 1 (November 30, 2010): 73–74. http://dx.doi.org/10.1007/s10818-010-9100-y.

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Journal articles on the topic 'Dawkins'

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