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1
Linford, Daniel J. "Atheism and Analogy: Aquinas Against the Atheists". Thesis, Virginia Tech, 2014. http://hdl.handle.net/10919/48434.
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In the 13th century, Thomas Aquinas developed two models for how humans may speak of God - either by the analogy of proportion or by the analogy of proportionality. Aquinas's doctrines initiated a theological debate concerning analogy that spanned several centuries. In the 18th century, there appeared two closely related arguments for atheism which both utilized analogy for their own purposes. In this thesis, I show that one argument, articulated by the French materialist Paul-Henri Thiry Baron d'Holbach, is successful in showing that God-talk, as conceived of using the analogy of proportion, is unintelligible non-sense. In addition, I show that another argument, articulated by Anthony Collins (Vindication of Divine Attributes), George Berkeley (chapter IV of Alciphron), and David Hume (chapter XII of Dialogues Concerning Natural Religion) can be restructured into an argument for the position that the analogy of proportionality makes the distinction between atheism and theism merely verbal. Since both of these are undesirable consequences for the theist, I conclude that Aquinas's doctrine of analogy does not withstand the assault of 18th century atheists.Master of Arts
2
Hunt, Tony L. "Atheism the great suppression /". Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p074-0069.
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Smith, Jonathan Daniel. "Atheism and moral scepticism". Thesis, University of Sheffield, 2010. http://etheses.whiterose.ac.uk/14967/.
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Many philosophers have argued, and continue to argue, that if atheism is true - if there is no transcendent creator of the universe or parts of it (most importantly, no transcendent creator of life on earth and of human beings) - then there are no moral truths. In this essay, I argue for the related but different thesis that atheists have reason to accept the claim that all of their moral beliefs are unwarranted (or unjustified), a claim I refer to as "moral scepticism". After explaining atheism and providing some metaethical preliminaries, I consider some empirical findings that might be thought to support the idea that everyone should embrace moral scepticism regardless of whether they are atheists; I argue that they do not support that idea. Going on to discuss Darwinism and morality, I develop what I call the argument for atheistic Darwinian moral scepticism. While this argument gives atheists reason to embrace moral scepticism, advocates of theism - the most widely defended alternative to atheism - do not have reason to consider their moral beliefs unwarranted, or at least not the same reason that atheists do. Acknowledging that atheists could avoid the argument for atheistic Darwinian moral scepticism if they can maintain an expressivist (or quasi-realist) understanding of the function of moral thought and discourse, I nevertheless argue that there is good reason to believe that expressivism is false. Lastly, I consider some consequences of atheists embracing moral scepticism, arguing against the moral fictionalist idea that moral sceptics can simply pretend to have warranted moral beliefs and carry on much as before. I also suggest that atheists will not be able to endorse two kinds of argument that many of them have wanted to endorse: the argument from evil against theism and moral arguments against purported divine revelations.
4
Baker, Joseph O., i Buster G. Smith. "Atheism, Agnosticism, and Irreligion". Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etsu-works/442.
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Research on the topics of atheism, agnosticism, and irreligion has been limited during much of the last century. We explain the reasons for a lack of research in this field and discuss the recent interest in this topic. The most recent wave of research has been concentrated during the past decade and tends to look at the dual issues of who composes the religiously unaffiliated and why they choose this self-identification. Recent research has begun to take a much wider and deeper view on the subject. This includes research on particular segments of the population such as atheists, as well as understanding how the religiously unaffiliated are viewed by the broader culture. We conclude by describing important directions for future research. In particular, there is a need to break out the separate forms of irreligion and use creative new methodologies to find and study this significant portion of the population.
5
Gervais, Will Martin. "Do you believe in atheists? Trust and anti-atheist prejudice". Thesis, University of British Columbia, 2008. http://hdl.handle.net/2429/1549.
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Recent polls (e.g., Edgell, Gerteis & Hartmann, 2006) have consistently found
that atheists are the least liked group in America today, a type of prejudice that has barely been researched. This anti-atheist prejudice is surprising because atheists do not constitute a cohesive, recognizable, or powerful group. To the degree that people feel that religion provides a unique and necessary source of morality, they may dislike atheists primarily because of moral distrust towards them. This suggests a distinct origin for anti-atheist prejudice that sets it apart from ethnic, racial, and gender prejudice. We explored this broad hypothesis in a series of three experiments. First, we find that on an implicit level anti-atheist prejudice is driven by distrust rather than a feeling of generalized unpleasantness towards atheists. Second, we find that discrimination against atheists is
limited to contexts requiring a high degree of trust. Finally, we find that anti-atheist
prejudice is malleable. These findings are discussed in terms of prominent evolutionary
theories of religion.
6
Leckie, Raina. "Exploring religious bias and perceptions of atheism". Honors in the Major Thesis, University of Central Florida, 2013. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/868.
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Much research focuses on religious bias and in particular the marginalization of Muslims in America. What initially surprised post 9-11 researchers is that participants typically rank atheists lower than Muslims in the areas of private and public trust. Further research is needed to continue to understand the nature and extent of religious-based bias. The present study explores whether a job candidate's religion impacts perception of the candidate's "hireability" and source credibility, including elements of trustworthiness, expertise and attractiveness. Participants were randomly assigned to review an identical version of a resume in which only the implied religion of the candidate was manipulated. One line of the candidate's resume suggested that the candidate was Christian, Muslim, Scientologist, Atheist or no religion was indicated. Participants then rated the candidate using a 3-question Hireability Index (Rudman & Glick, 2001) and the Source-Credibility Scale (SCS: Ohanian, 1990). The SCS contains 3 subscales measuring Attractiveness, Expertise and Trustworthiness. In this study, attractiveness emerged as a variable influenced by the religion of the candidate. Trends in the data also suggest that the candidate's religion may influence the candidate's overall Hireability Index score as well. The results suggest that religion may influence variables related to hireability but seem to more strongly influence personal variables such as ratings of attractiveness when the ratings are made by participants who are young and educated.B.S.
Bachelors
Sciences
Psychology
7
Ford, J. "Godless Greece : atheism in Greek society". Thesis, University of Liverpool, 2017. http://livrepository.liverpool.ac.uk/3009604/.
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Was atheism in the ancient world really ‘scarcely imaginable’? This thesis confronts the notion that religion was embedded in the environment and mentality of the ancient Greeks to the extent that atheism became cognitively impossible. Instead this thesis proposes that if atheism, rather than atheists, is made the focus then it is possible to examine atheism in the ancient world through a set of different thematic lenses. Atheism in ancient Greece was a highly contextual, varied, and flourishing set of phenomena. Understanding the form and evolution of atheistic ideas and atheism in Greek society is invaluable in helping us more fully understand Greek religion, not least because it was in response to and through opposition to atheism that Greek religious beliefs evolved and Greeks developed their own sense of collective and individual religious identity.
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García, Manchón Josué Itamar. "The consequences of Dawkins' New Atheism". Thesis, Queen's University Belfast, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.546346.
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Rosenkranz, Patrick Michael. "Existential orientation : atheism, theism and individual differences". Thesis, University of Newcastle Upon Tyne, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501228.
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Existential orientation denotes to what degree an individual believes in a theistic or atheistic worldview. As a construct it is akin to religiosity but extends the measurement of religion to include secular and naturalistic beliefs. This study has developed a measurement scale that conceptualises existential orientation. The scale, termed the Existential Orientation Scale (EOS), consists of 20 statements representing theistic and atheistic beliefs. The EOS was validated on a sample of internet users (N=227) and has shown promising validity and reability measures. As a scale, it can make distinctions between atheists, agnostics, mild and strong religious believers. In a large follow up study (N=854), individual differences between different degrees of existential orientation were investigated. Evolutionary considerations suggest that religious beliefs are associated with evolved social intelligence. Moreover, previous research has shown that women tend to be more religious than men across cultures. As women on average score higher on some aspects of social intelligence, an underlying causal explanation for these sex differences can be hypothesised.
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Britton, Wesley A. (Wesley Alan). "The Atheism of Mark Twain: The Early Years". Thesis, North Texas State University, 1986. https://digital.library.unt.edu/ark:/67531/metadc500523/.
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Many Twain scholars believe that his skepticism was based on personal tragedies of later years. Others find skepticism in Twain's work as early as The Innocents Abroad. This study determines that Twain's atheism is evident in his earliest writings. Chapter One examines what critics have determined Twain's religious sense to be. These contentions are discussed in light of recent publications and older, often ignored, evidence of Twain' s atheism. Chapter Two is a biographical look at Twain's literary, family, and community influences, and at events in Twain's life to show that his religious antipathy began when he was quite young. Chapter Three examines Twain's early sketches and journalistic squibs to prove that his voice, storytelling techniques, subject matter, and antipathy towards the church and other institutions are clearly manifested in his early writings.
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Rickard, Gary K. "The burden of proof between theism and atheism". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.
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Hart, Kevin R. "Religious dogmatism and civil liberties literalism, atheism, and homosexuality /". Morgantown, W. Va. : [West Virginia University Libraries], 2007. https://eidr.wvu.edu/etd/documentdata.eTD?documentid=5207.
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Thesis (M.A.)--West Virginia University, 2007.Title from document title page. Document formatted into pages; contains vi, 63 p. : ill. Includes abstract. Includes bibliographical references (p. 59-61).
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Lanman, Jonathan Andrew. "A secular mind : towards a cognitive anthropology of atheism". Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:99ae030b-5f3a-4863-abf2-2f63eb8b4150.
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This thesis presents descriptive and explanatory accounts of both non-theism, the lack of belief in the existence of supernatural agents, and strong atheism, the moral opposition to such beliefs on the grounds that they are both harmful and signs of weak character. Based on my fieldwork with non-theist groups and individuals in the United States, United Kingdom, and Denmark, an online survey of over 3,000 non-theists from over 50 countries, and theories from both the social and cognitive sciences, I offer a new account of why nations with low economic and normative threats produce high levels of non-theism. This account is offered in place of the common explanation that religious beliefs provide comfort in threatening circumstances, which I show to be both anthropologically and psychologically problematic. My account centres on the role of threats, both existential and normative, in increasing commitment to ingroup ideologies, many of which are religious, and the important role of witnessing displays of commitment to religious beliefs in producing such beliefs in each new generation. In environments with low levels of personal and normative threat, commitment to religious ideologies decreases, extrinsic reasons for religious participation decrease, and superstitious actions decrease. Given the human tendency to believe the communications of others to the extent that they are backed up by action, such a decrease in displays of commitment to religious beliefs leads to increased non-theism in the span of a generation. In relation to strong atheism, I document a correlation, both geographical and chronological, between strong atheism and the presence of religious beliefs and demands in the public sphere. I then offer an explanation of this correlation based on the effects of threats against a modern normative order characterized by philosopher Charles Taylor as a system of mutual benefit and individual liberty.
14
Loi, Elisabetta. "Atheism in medieval Islam : the cases of Ibn al-Rāwandī, al-Rāzī, and al-Maʻarrī". Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=227589.
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The present research aims to investigate whether atheism is present in the thought of medieval Muslim thinkers. So far, these thinkers have been usually disregarded or poorly addressed in studies about the historical evolution of atheism. Previous studies about the evolution of atheism have pointed out that this concept is expressed both through the rejection of a specific, usually the most dominant religion, as well as through claims that do not aim to reject the divinity, but that considerably limit the presence of the supernatural in human affairs. In order to identify whether atheism is present in medieval Islam, this study focuses on the thought of Ibn al-Rāwandī, al-Rāzī and al-Ma'arrī, three major representatives of the Muslim medieval intellectual milieu. They never rejected God explicitly, but they clearly doubted the possibility that Allāh existed, attributing traditional monotheistic views about Him to an invention of the prophets. What is more, their atheism appears evident in the view they had of the world. They believed in an essentially secular world, where the individual should seek a personal and collective realisation; human existence is not finalised to the realisation of divine plans, rather to the individual contribution to the creation of a better existence in the present moment; reason and critical thinking should never be subordinated to religious considerations; and, finally, morality is independent from religious considerations. These aspects, highlighted in the studies about the evolution of atheism in Western thought, are central elements of the Muslim medieval thinkers analysed as well. The research shows that during the period of the formation of the Islamic dogma, views that excluded God from the ways human existence was regulated were well known and debated among Muslim thinkers, anticipating of many centuries the European Enlightenment.
15
Fraser, Liam Jerrold. "Secret sympathy : atheists, fundamentalists, and the spirit of Protestantism". Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/25974.
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This thesis defends two arguments. First, it is argued that new atheism and Protestant fundamentalism in Britain and America share a common historical root in the English Reformation and its aftermath. This common historical root gave rise to two presuppositions instrumental in their genesis: a literal, univocal, and perspicuous understanding of Scripture, and a disruptive and substitutionary conception of divine activity in nature. Second, it is argued that these two presuppositions continue to structure both forms of thought, and support a range of shared biblical, hermeneutical, and theological beliefs. In advancing these arguments, a number of substantive conclusions regarding atheism, Protestant fundamentalism, and the lineage of Protestant thought in Britain and America are reached. First, it is argued that, while lacking detail, popular comparisons between new atheism and Protestant fundamentalism are cogent. Second, it is argued that atheism in Britain and America grew out of intellectual and social problems within Protestantism. Third, it is argued that Protestant fundamentalism was itself a response to the same train of problems that gave rise to atheism. Fourth, it is argued that new atheism is not an areligious movement but an atheological one, which finds it necessary to engage in the task of theology in order to reject the existence of God and the truth of the Christian faith. Fifth, this study casts doubt on the self-understanding of both Protestant fundamentalism and new atheism, showing that Protestant fundamentalism is not truly biblical, nor new atheism scientific, but that both are indebted to presuppositions that neither can properly justify, and which render both self-contradictory.
16
Tomlins, Steven. "In science we trust: Dissecting the chimera of New Atheism". Thesis, University of Ottawa (Canada), 2010. http://hdl.handle.net/10393/28795.
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New Atheism is a neologism that is explicitly linked to four public intellectuals: Richard Dawkins, Sam Harris, Christopher Hitchens, and Daniel Dennett. At the heart of this movement are the five books these four atheists have written specifically on the topic of religion. Throughout the New Atheist literature science is conceptualized as the most powerful force for secularization in the modern era. This thesis is a textual discourse analysis of the New Atheist literature, with a primary focus on how the themes 'secularization' and 'science' are framed. It will explore how notions of secularization and science often bleed into each other, with science being portrayed as necessarily opposed to religion. It will also highlight the New Atheists' similarities and diversities of opinion on these matters, as well as examine where their stances are located in the broader debates concerning the so-called secular/religious divide and the interactions between science and religion.
17
Cherchi, Gavina Luigia. "Atheism, dissimulation and atomism in the philosophy of John Toland". Thesis, University of London, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.307549.
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Baker, Joseph O. "Race, Gender, and Avowing (or Avoiding) the Stigma of Atheism". Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/etsu-works/7805.
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Book Summary: When White people of faith act in a particular way, their motivations are almost always attributed to their religious orientation. Yet when religious people of color act in a particular way, their motivations are usually attributed to their racial positioning.
Religion Is Raced makes the case that religion in America has generally been understood in ways that center White Christian experiences of religion, and argues that all religion must be acknowledged as a raced phenomenon. When we overlook the role race plays in religious belief and action, and how religion in turn spurs public and political action, we lose sight of a key way in which race influences religiously-based claims-making in the public sphere.
With contributions exploring a variety of religious traditions, from Buddhism and Islam to Judaism and Protestantism, as well as pieces on atheists and humanists, Religion Is Raced brings discussions about the racialized nature of religion from the margins of scholarly and religious debate to the center. The volume offers a new model for thinking about religion that emphasizes how racial dynamics interact with religious identity, and how we can in turn better understand the roles religion—and Whiteness—play in politics and public life, especially in the United States. It includes clear recommendations for researchers, including pollsters, on how to better recognize moving forward that religion is a raced phenomenon.
19
Gruber, Thomas. "Ungodly paths : a history of the idea of the Three Impostors (Moses, Jesus, Mohammad) until 1300". Thesis, University of Oxford, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.729013.
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Harmon, Jonathan. "Leviathan drawn out by its tail: The religious ideas of the second half of Leviathan". Thesis, Boston College, 2010. http://hdl.handle.net/2345/1401.
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Thesis advisor: David M. RasmussenLeviathan drawn out by its tail: The religious ideas of the second half of Leviathan Jonathan Harmon In this dissertation, I examine the religious writings of Thomas Hobbes, primarily as they occur in the second half of Leviathan (but drawing from other sources as necessary). My aim is to illustrate the continuity between Hobbes' thoughts on religion and other areas of his philosophy, especially his political theory. Hobbes' distinctive philosophical position, filtered through the lens of the Bible, is what animates the theology of the second half of Leviathan. In short: Hobbes is a materialist, a determinist, an empiricist, a nominalist, a political absolutist, and a social and intellectual elitist. He came of age in a Anglican-Calvinist context and had a humanist education. He was born on the cusp of the scientific revolution, and considered himself a scientist and a mathematician. All of these influences affect the views presented in Leviathan. Hobbes approaches the Christianity of his era hypercritically, with an eye to excising foreign and irrational influences (Greek, Scholastic philosophy, pagan religion, Catholic hierarchy) and replacing them with (ostensibly) Biblically-grounded and philosophically-robust doctrines. In effect, Hobbes is attempting to rationally reconstruct Christianity on the basis of Scripture and his own philosophical system, and his overriding concern is with political stability and the absolute authority of the sovereign. In Chapter 1, I focus on the first half of Leviathan. My discussion explores issues and controversies in the natural theology of Hobbes. Chapter 2 draws some parallels between Hobbes' determinist physics and the doctrine of predestination most often associated with Jean Calvin. Chapter 3 begins the analysis of the second half of Leviathan. I consider Hobbes' position on the relationship between reason and revelation. I consider the sources of religious belief from a Hobbesian perspective - miracles, prophecy, and scripture. Hobbes subjects all of these to rigorous epistemological critiques. In Chapter 4, I examine Hobbes' unique account of eschatology, and the purposes to which he puts it. Hobbes' account of heaven and hell, the soul and salvation, are startling to the modern reader, but actually are a idiosyncratic blend of the radical ideas of some of Hobbes' contemporaries and his own philosophical commitments. I consider some of the potential sources for these innovations in his theory, whether direct or indirect. Hobbes embraces a vision of the relationship between Church and State that emphasizes their unity and absolute subordination to the sovereign. In Chapter 5, I analyze this extended argument, highlighting Hobbes' encyclopedic attempt to demolish any argument that splits authority into temporal and spiritual realms. In Chapter 6 I consider the double question of Hobbes' religious sincerity: both as an individual and as the author of Leviathan. I consider the thoughts of the Straussian school as they apply to Hobbes. I return to the thoughts of Hobbes' contemporaries and what they believed that Hobbes was saying about religion. I compare Hobbes to Machiavelli on a major point of overlap
Thesis (PhD) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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Alidoosti, Babak. "The Process and Experience of Deciding to Live Openly Atheist in a Christian Family: A Qualitative Study". Thesis, Virginia Tech, 2009. http://hdl.handle.net/10919/36403.
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Existing literature reveals that atheists are among the least accepted groups in America. This study examined the process atheists go through when disclosing their atheism to their religious family members. It is hoped that the information gained may benefit therapists who work with this population as they go through this potentially difficult time and adds to the currently insufficient body of research on atheism and atheists. Using the guided frameworks of grounded theory and social exchange and choice theory, a focus group was conducted with seven atheists and coded for themes. The data revealed the disclosure process as happening in three main stages which cover how the atheists arrived at the belief system, how it was disclosed and its reception, and how relationships have been impacted since the disclosure. The clinical implications of the findings and suggestions for future research are also discussed.Master of Science
22
Bradley, David F. "Sensitivity to Potential Anti-Atheist Discrimination Events: Psychological Correlates and Relationship with Psychological Well-Being". Case Western Reserve University School of Graduate Studies / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=case1523896514509333.
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Devan, Benjamin Bradford. "A Wesleyan Open Inclusivist approach to religious diversity and New Atheism". Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11464/.
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Probing the “New Atheism” reveals not an isolated phenomenon, but a contemporary expression of a longer tradition of atheist advocacy and antagonism toward religion, beliefs about the Divine, and associated practices. Although not all critics of religion are atheists, and atheists display diversity among themselves, A Wesleyan Open Inclusivist Approach to Religious Diversity and New Atheism argues that New Atheists are sufficiently similar to religious people to be fruitfully approached utilizing conceptual tools that pertain to religious diversity, interaction, and dialogue. Specifically, it proposes that an optimistic Open Inclusivist attitude from the philosophy of religion, grounded by and employing methodological, biblical, historical, and ethical resources supplied and integrated by the Wesleyan tradition, is productive for approaching religious diversity issues that incorporate atheism and New Atheists. A Wesleyan variety of Open Inclusivism lessens or eliminates difficulties that competing paradigms from philosophy of religion exhibit, and eschews complications implicit or explicit to select Reformed, Catholic, and Universalist theologies. It coherently urges genuinely significant, reciprocal learning among religious believers and atheists and a hopeful urgency about salvation. Insisting that every person possesses sacred worth or inherent dignity, it undergirds ir/religious liberty and constructive attempts to persuade. It prods collaboration around common priorities, empowers prudent opposition where necessary, and operates in what John Wesley called the more excellent way of love. As one exemplar of ecumenical, Creedal, and evangelical Christianity; A Wesleyan Open Inclusivist Approach to Religious Diversity and New Atheism aims to interpret the Bible faithfully and to critically utilize historical precedents, reason, logic, and the sciences listening to existential and practical experience. Honoring each voice in conference, it effectively mediates ongoing dialogue on topics vital to atheism and religion, including the relationships of religion and science, problems of evil and suffering, and optimal ethical flourishing for physical as well as spiritual realities.
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Gould, James B. "Dietrich Bonhoeffer and the false dilemma of nineteenth century German atheism". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Santos, Valmor Ferreira. "Uma introdução ao movimento do neoateísmo : definições e metateses". Pós-Graduação em Ciências da Religião, 2016. http://ri.ufs.br/jspui/handle/riufs/7146.
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This master's thesis in religious studies titled An Introduction to movement of New
Atheism: definitions and metatheses aims to present an introduction to very basic
problems New Atheism (NAT). The NAT is commonly associated to four people,
namely Sam Harris, Richard Dawkins, Daniel Dennett and Christopher Hitchens are
considered the fathers of this set of ideas about religion. The object of this dissertation
is not primarily the theses sustained by these intellectuals, but to understand the NAT
itself. Regarding the research methodology is conceptual in nature, not empirical, but
draws on historical and sociological research on the subject. After noting that there is
great divergence in the literature and in the media of how to understand the NAT
established in the first chapter a minimum concept of 'atheism' and the second 'New
Atheism'. In the last chapter, the third, we discuss some metatheses, general claims
about the NAT. We conclude that atheism should be understood among other properties
such as the absence of belief in God or the gods. The NAT even if not defined, it can be
understood as a group of theses with family resemblance. Finally, in relation to
metatheses, partially agree with Zenk that NAT is a media construction; LeDrew also
with a social movement that is fundamentally an ideology. However, we disagree with
Paine and Nall that such a move is a fundamentalism as defined by both authors. We
hope that this work is a contribution to the study of atheism in our country.Esta dissertação tem como objetivo apresentar uma introdução a problemas muito básicos do neoateísmo (NAT). O NAT está associado comumente a quatro intelectuais, a saber, Sam Harris, Richard Dawkins, Daniel Dennett e Christopher Hitchens, que são considerados os genitores desse conjunto de ideias a respeito da religião. O objeto desta dissertação não é primariamente examinar as teses sustentadas por esses autores, mas compreender o próprio NAT. Em relação à metodologia da pesquisa, é de índole conceitual, não empírica, porém se vale de pesquisas históricas e sociológicas a respeito do tema. Após observar que há grande divergência na literatura e na mídia sobre como entender o NAT, estabelecemos no primeiro capítulo um conceito mínimo de “ateísmo” e no segundo um de “neoateísmo”. No último capítulo, o terceiro, discutimos algumas metateses – alegações gerais a respeito do NAT. Concluímos que o ateísmo deve ser entendido como apresentando, entre outras características, a ausência da crença em Deus ou nos deuses. Podemos compreender o NAT, mesmo que não o definindo, como um grupo de teses com semelhança de família. Por fim, em relação às metateses, concordamos parcialmente com Zenk que o NAT é uma construção da mídia; igualmente com LeDrew, quando este autor postula que é um movimento social, fundamentalmente uma ideologia. Porém, discordamos de Paine e Nall, de que tal movimento seja um fundamentalismo, como definido por ambos os autores. Esperamos que este trabalho contribua para os estudos sobre o ateísmo em nosso país.
São Cristóvão, SE
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Tomlins, Steven. "Navigating Atheist Identities: An Analysis of Nonreligious Perceptions and Experiences in the Religiously Diverse Canadian City of Ottawa". Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/34444.
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There is very little research that is empirically-based about atheism in Canada; this thesis seeks to contribute foundational knowledge in this area. It begins with a historical and contemporary overview of atheism in Canada by examining its appearance in government, law, and media. It then addresses the question: “How do atheists construct their identities in the context of a religiously diverse Canada?” through an analysis of data collected from participant-observation with an atheist university club, the Atheist Community of the University of Ottawa (ACUO), followed by an analysis of five significant themes which arose from forty life history interviews (twenty with ACUO members; twenty with Ottawa-area atheists who did not belong to an atheist community that met in person). These themes are: loss of religious identity and/or development of atheist identity; group belonging; perceptions of media and public understanding of atheism; the use of the United States for narrative or comparative purposes; and the frequency of receiving a negative reaction simply for being an atheist. This study found that most interviewees perceived the Canadian public and the media as not understanding atheism because the subject is not commonly reported on or discussed, and many said that (ir)religiosity rarely came up in conversations with strangers, acquaintances, or co-workers. These notions were often seen as resulting from a Canadian social etiquette which dictates that controversial subjects should be avoided in order to minimize the risk of causing offense. Moreover, members of the ACUO often said that they joined an atheist community because they wanted a safe space to meet like-minded people with whom they could freely discuss religion without causing offense to religious others. Unlike in findings from the United States, interviewees did not speak of their atheist identities as being considered ‘un-Canadian’ or as excluding them from their conception(s) of Canadian society. While interviewees often said they were selective with whom they decided to express their atheism, most felt quite positive about living as an atheist in Canada, especially compared to the plight of atheists living in other countries, and atheism came across as being ‘just’ another ‘idea’ in a mosaic of cultural ideas.
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Conrad, Nickolas G. "Marginalization of atheism in Victorian Britain the trials of Annie Besant and Charles Bradlaugh /". Pullman, Wash. : Washington State University, 2009. http://www.dissertations.wsu.edu/Thesis/Spring2009/n_conrad_042809.pdf.
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Hashemi, Madani Seyed Morteza. "The new order of the old : atheism in a post-secular age". Thesis, University of Warwick, 2015. http://wrap.warwick.ac.uk/86224/.
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The religion versus modernity dichotomy has become a platitude which is taken for granted by many researchers in the field of sociology of modernity. The dichotomy is the theoretical foundation of many violent ideologies, both religious and atheist. This thesis challenges the dichotomy and its variants – such as reason versus faith or ‘the sacred’ versus ‘the secular’ – as the results of the misreading of the history of the constitution of modernity. Modernity is historically shaped by and structurally intertwined with theology and sociologists’ need to reveal those theological forgotten roots and hidden structures. This is the first goal of the thesis which begins with the search for the theological roots of modern atheisms. Showing the theological unconscious of the modern atheist discourses will let us to see two sides of modern Prometheanism: The first side, which is well-known, is about the rebellion against the transcendental and considering the transcendental as the projection of the human mind into the sky. The point is that there can never be an overwhelming consensus about either this Promethean description of the origins of religion or another description of man being the projection of God on earth. We, nevertheless, are living in a society which contains both of those options and a lot more alternative possibilities in between. So, while we cannot reach an overlapping consensus about the principles, we can pragmatically engage in the process of self-formation through co-practice. The argument is that the desire of self-formation, self-creation and self-actualisation is the second side of Prometheanism which will prepare us with a framework for co-practice.
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Church-Hearl, Kelly E. "A Sociological Study of Atheism and Naturalism as Minority Identities in Appalachia". Digital Commons @ East Tennessee State University, 2008. https://dc.etsu.edu/etd/1996.
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This qualitative study aims to provide a sociological understanding of people who hold minority beliefs about spirituality and religion and to improve our sociological and social-psychological understanding of a-religious and alternatively religious people. Data were collected through indepth interviews with 10 atheist and 11 naturalist respondents. The study examines the religious histories of the respondents, how they left mainstream religion, how they adopted a minority identity with regard to religion/spirituality, and their personal experiences living in a predominately Christian area. I hypothesized that atheists and naturalists would hold minority identities and feel subordinated or oppressed by the dominant group: Christians. Analyses of interviews provided strong support for the idea that the respondents experienced a minority identity in the sociological sense.
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Koloszyc, David Jacob. "Religion, atheism, and the crisis of meaning in Julia Kristeva's critique of modernity". Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=92198.
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This study examines the development of Julia Kristeva's thought on religion and its relevance to her critique of modernity. The study argues that Kristeva's concern with the 'crisis of religion' occupies a central place in her work and permeates all of her inquiries into the linguistic, textual, literary, epistemological, subjective, social, political, and ethical dimensions of what she considers an all-encompassing 'crisis of meaning' in contemporary Western culture.Chapter one considers the manner in which Kristeva's early textual practice emphasizes the necessity of a multifaceted response to the 'crisis of meaning' by situating her concepts of negativity, productivity, ambiguity and intertextuality between Maurice Blanchot's thought of the neuter and Jacques Derrida's thought of différance.
Chapter two addresses Kristeva's effort to affirm the capacity of modern literature to inscribe a new experience of meaning into the metaphysical void left in the wake of the 'death of God', with particular attention paid to the distinct ways in which she and Blanchot conceptualize the correspondence between literary experience and the experience of atheism.
Chapter three explores the critical tensions that accompany Kristeva's psychoanalytic engagement with religious texts and her changing assessment of their significance for the experience of contemporary subjectivity. The chapter also examines the proximity between Derrida's encounter with negative theology and Kristeva's encounter with 'the unnamable' at the intersection of psychoanalytic and religious language.
Chapter four investigates Kristeva's analysis of the 'crisis of secularism' at the turn of the millennium as well as her growing concern with the reduction of human knowledge and experience to techno-scientific and economic logic in late modernity, the limits and possibilities of liberal democracy, and the necessity of a fundamental reassessment of the religious dimensions of Western humanism.
Seen as a major thread that links all of her critical endeavors, Kristeva's engagement with religion allows for a better understanding of the nuances, transformations, and impasses of her thought. Consequently, this inquiry opens new questions concerning the 'religious' character of the 'speaking subject', offers extensive contributions to a critical reconsideration of the social, political, and ethical implications of the relationship between religion and secularism, and draws attention to the indispensability of an elaborate cultural encounter between religious and humanist discourses in the 21st century.
Cette thèse a pour but d'examiner le développement du concept de religion chez Kristeva et d'analyser son importance par rapport à la critique kristevienne de la modernité. Dans cette étude, nous proposons que la 'crise de la religion' imprègne l'analyse kristevienne de la 'crise du sens' dans la société occidentale actuelle. Ainsi, la 'crise de la religion' est d'une importance primordiale dans l'uvre kristevienne, se manifestant à tous les niveaux de sa pensée : linguistique, textuel, littéraire, épistémologique, subjectif, socio-politique et ethique.
Dans le premier chapitre, nous avançons que la pratique textuelle kristevienne nécessite une réponse polyvalente à la 'crise du sens'. Ce chapitre situe les concepts kristeviens de négativité, de productivité, d'ambiguïté et d'intertextualité par rapport aux concepts du neutre chez Blanchot et de la différance chez Derrida.
Dans le deuxième chapitre, nous suggérons que Kristeva trouve dans la littérature moderne une façon de remplacer l'abîme métaphysique résultant de la mort de dieu par une nouvelle expérience du sens. Nous examinons en particulier la façon dont Kristeva et Blanchot conçoivent la relation entre l' expérience littéraire et l'expérience de l'athéisme.
Le troisième chapitre aborde la tension critique qui accompagne l'engagement psychanalytique kristevien par rapport au texte religieux ainsi que la signification, pour Kristeva, de l'expérience actuelle de la subjectivité. Nous étudions également la signification du concept de 'l'innommable' chez Kristeva par rapport à la théologie négative chez Derrida, là où les discours psychanalytique et religieux se croisent.
Prenant comme point d'entrée la 'crise de la laïcité', le quatrième chapitre examine la préoccupation de Kristeva pour la diminution du savoir humain et l'expérience techno-scientifique et économique de la modernité avancée. Il aborde aussi les limites ainsi que les capacités de la démocratie libérale et la mise en question nécessaire des aspects religieux de l'humanisme occidental.
Lien crucial entre les divers aspects de la pensée kristevienne, la religion permet de mieux comprendre les nuances et les évolutions -- ainsi que les impasses -- de cette pensée, et de poser de nouvelles questions concernant l'aspect 'religieux' du 'sujet qui parle'. Notre analyse est une contribution importante au discours contemporain sur la religion et la laïcité, et elle attire l'attention sur la rencontre culturelle complexe des discours religieux et humanistes actuels.
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Devellennes, Charles. "The emergence of self-avowed atheism : the political philosophies of Meslier and Holbach". Thesis, University of Kent, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.544071.
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Ingelman, Lind Erik. "Kontraomvändelse - blivandet av en ateist : en religionspsykologisk undersökning av byte från religiöst orienteringssystem till ateistiskt". Thesis, Uppsala universitet, Religionspsykologi, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-192275.
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The purpose of this study in the psychology of religion is to explore the process of an individual’s shift in orienting system, from a religious to an atheistic. The materials used are autobiographical accounts obtained from two books. One that has been used as a primary source and one as a secondary. By using Rambo’s process oriented theory of religious conversion relevant themes and categories were chosen and later subjected to further analysis using Pargament’s theory of religion and coping. In the first stage analysis themes and categories were chosen according to Rambo’s seven stages of conversion. In the second stage Pargament’s theory enabled an analysis of how the person’s means in different circumstances changed to reach certain important goals, significance. Results showed that the individual went through several of the stages and conversion motifs described by Rambo. In this process of conversion Pargament’s theory contributed to further explain the psychological transformation of the individual in each of these stages. Further research describing the process of an individual’s journey to atheism needs to be done and this paper might contribute to the understanding of this phenomena.
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Petrarca, Ronald. "Viktor Lennstrand and Sweden's Secularization". Thesis, Karlstads universitet, Institutionen för samhälls- och kulturvetenskap, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-34076.
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Viktor Lennstrand was the first person in Sweden to establish an organization completely devoted to atheist activism: Utilistiska samfundet. This in itself makes him an important figure in Swedish history; however, he is also significant in another way. Lennstrand had a personal connection to the leaders of the three groups which had the most influence on Sweden's long-term secularization: the Swedish Free Church movement, freethinkers, and the Swedish Social Democratic Workers' Party. This master's thesis is a brief examination of Lennstrand's life. It will use the secularization paradigm to explain Lennstrand's place in the history of the secularization of Sweden. Specifically, it will show that Lennstrand's philosophy and activism should be seen as the product of the secularization process rather than a significant cause for its further evolution. It will also show that the reason for Lennstrand's failure to become a major influence on the secularization of Sweden was his inability to connect the Utilistiska samfund to a larger educational or political movement. This, in turn, was largely due to his personal animosity towards the SAP's leaders, the change in his personality which occurred after leaving prison, and, of course, his short life.
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Macdonald, Lindsey Marie. "Identity, Ethos, and Community: Rhetorical Dimensions of Secular Mommy Blogs". Thesis, Virginia Tech, 2015. http://hdl.handle.net/10919/73601.
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This study examines secular mommy bloggers, a group of women who blog about the difficulties of being a nonbeliever parent in a predominantly religious society. In this study, I explore the rhetorical dimensions of four separate blogs by investigating how each mother builds identity within her personal blog and how her sense of identity enables her to construct individual ethos. Furthermore, I illustrate how the individual ethos of each blogger contributes to a group ethos representing the entire secular parenting community. Ultimately, I show how these mothers rhetorically set themselves apart from other nonbeliever/secular groups.Master of Arts
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Ray, Matthew Alun. "On the principles and presuppositions of atheism and agnosticism in Kant, Schopenhauer and Nietzsche". Thesis, University of Warwick, 2001. http://wrap.warwick.ac.uk/2475/.
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This thesis will be asking questions about the underlying structure of Kant, Schopenhauer and Nietzsche's thoughts on atheism and agnosticism. It will begin with the work of the mature Kant, explaining how his epistemology, as articulated in the Critique of Pure Reason, treated the question of the sense experience of God and then how his theory of biblical hermeneutics treated the question of divine revelation through scripture, before examining Kant's moral proof of God, finding it not to be successful. I next move to a consideration of the atheistic philosophy of Arthur Schopenhauer. Schopenhauer's chief argument against God will be seen to be an argument from exclusion, although significant difficulties will be seen to beset Schopenhauer's endeavour. He will also be seen to shape a moral philosophy which he then turns against God. This argument will be examined in some detail and it too, despite appearances, will be seen to be essentially metaphysical. Since Schopenhauer's moral philosophy is intrinsically metaphysical in this way, his moral objective to God has to be construed as relying upon the prior introduction of an element of his atheistic metaphysics and to that extent is to be considered an expression of, rather than an argument for, atheism. Nietzsche elaborates a metapsychological and physiological analysis of the type of person inclined towards believing in the claims of the monotheistic tradition, demonstrating how theism is connected with the yearning of escape and for the moralisation of the socially unaccountable. After investigating the Nietzschean approach to religion and atheism, I will however, conclude that Nietzsche only achieves some of his aims; and further, that those of his aims which are achieved themselves rely on certain specific empirical assumptions which are in any case problematic.
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Katkits, Jennifer. "”Du skall älska din nästa som dig själv” : Ger kristendomen upphov till ökad empati?" Thesis, Mälardalen University, School of Sustainable Development of Society and Technology, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:mdh:diva-879.
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Denna undersökning handlar om ifall kristendom kan ge upphov till ökad empati. Det bygger kring tanken att kristendom uppmanar till tolerans och förståelse, men frågan är om det verkligen stämmer. I undersökningen användes enkäter med en svensk översättning av C. D. Batsons (1994) empatiskala tillsammans med en berättelse i två versioner där huvudpersonen antingen framstod som elak eller snäll. I resultatet framkom det att kristna har en tendens till mer empati än ateister/agnostiker och att båda grupperna kände mer empati för den snälla personen än den elaka. Det framkom också, något oväntat, att kristna kände starkare än ateister/agnostiker för alla känslor i enkäten. Det kristna budskapet verkar ha en viss påverkan på känslor, men det görs skillnad mellan personer.
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Quillen, Ethan Gjerset. "Everything is fiction : an experimental study in the application of ethnographic criticism to modern atheist identity". Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/19556.
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This Thesis is an experiment. Within its pages a number of stories will be told, the foci of which will apply a particular methodology—what I call ‘Ethnographic Criticism’—to the examination of a specific concept: modern Atheist identity. First, it will introduce Ethnographic Criticism as a new and significant style of literary analysis aimed at reading fictional texts in order to generate anthropological insights about how particular identities are formed. Second, it will use this new means of criticism to discuss and evaluate how Atheist identity might be perceived as being constructed within a dialectic between seemingly exclusive forms of Theism and Atheism. Ethnographic Criticism exists at the nexus between fiction and ethnography, and its genesis derives from three foundational pillars: ethnographic construction, Ethical Criticism, and discourse analysis. In the three Chapters of Part One, each of these pillars will be established, both exegetically and critically. This examination will play a key role in explicating how the ‘made-up’ qualities of fiction might be converted into the ‘made-from’ qualities of ethnography. Additionally, these Chapters will reveal the roots of Ethnographic Criticism through an analysis of discourses dealing with the ‘literary turn’ in the theory of anthropology, how Ethical Criticism associates fictional character development with identity construction, and the anthropological benefits of discourse analysis. As a case study, I will apply Ethnographic Criticism to an analysis of Atheist identity construction. Due to the combination of a relative absence of existing ethnographic sources on the subject, an ambiguous academic discourse on the definition of the term, and a paucity of cultural units or ‘tribes’ of Atheists in which to observe, my use of Ethnographic Criticism will attempt to fill a methodological lacuna concerning the study of Atheist identity. Thus, in Part Two, I will focus on two fictional texts by the contemporary English novelist Ian McEwan: Black Dogs (1992) and Enduring Love (1997). In this analysis, not only will McEwan’s fictional characters be treated as if they are ‘real,’ historical individuals, they will be evaluated through an anthropological lens in order to isolate within their interactional validations a means to understand how Atheists define themselves via dialectical communication. In this way, and in both explicating and reflecting upon this approach, my experimental analysis will identify a number of dynamic, yet no less precarious, outcomes that might surface from reading fictional texts as if they were authoritatively equal to ethnographic ones.
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Borer, Michael I. "Godless Americans: non-theism as an alternative American religion". Thesis, Boston University, 2001. https://hdl.handle.net/2144/36771.
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Thesis (M.A.)--Boston UniversityPLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
What can a study of non-theism tell us about the transformation of religious life in America? Non-theism, as an alternative religion, challenges the traditional theological and theoretical boundaries traditionally drawn between the sacred and the profane, religion and science, God and humanity. The advent of American non-theism, characterized by a worldview that does not rely on God, gods, or supernaturalism to answer humanity's "ultimate concerns," does not indicate a shift from belief to unbelief, nor religion to non-religion, but rather a shift from one form of religion to another. Once we recognize that non-theism denotes a change in the form of religion, rather than a decline in religiosity, we can forego the secularization thesis and focus instead on a crucial shift from unquestioned belief to critical inquiry. This change in religious life is not only indicative of non-theism; it is a key characteristic of the post-traditional American religious landscape.
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Najle, Maxine. "DELICIOUS JUSTICE: SCHADENFREUDE TOWARD ATHEISTS BOUND FOR HELL". UKnowledge, 2015. http://uknowledge.uky.edu/psychology_etds/61.
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In the wake of the death of a prominent atheist figure in 2011, an especially unsavory side of anti-atheist prejudice became evident as many celebrated the death of a prominent atheist, rejoicing that he would be in hell. The current study explores how these attitudes reveal a sense of schadenfreude in anti-atheist prejudice previously unexplored in the literature. Potential origins of this schadenfreude are discussed, and a study to experimentally explore this phenomenon was carried out. Using the repeated taste-test paradigm, this study gave participants atheist primes and hell primes between identical drinks and measure perceived taste after these manipulations, intending for the hell primes to induce schadenfreude after atheist primes as a result from participants thinking about the atheists going to hell for their lack of faith. All predicted main effects and interactions were non-significant. Exploratory analyses were carried out to explain these null results. Implications and future directions are discussed.
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Moore, Willem. "Die ateistiese oplossing vir die probleem van die kwaad". Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52767.
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Thesis (MA)--Stellenbosch University, 2002.ENGLISH ABSTRACT: This study comprises a survey of the atheist solution to the problem of evil that has occasionally in the past been suggested by philosophers, but has largely been neglected in the philosophy of religion. Against this background, the study has two main objectives. It focusses in the first place on the reasons upon which philosophers like Mackie and McCloskey regard the giving up of one or more of the attributes of God in theism as an adequate solution to the problem of evil, considered to be the strongest argument against the rationality of theistic belief. What the study however would like to add to this objective, is to point to the existence of an even more fundamental reason upon which it can be claimed that the problem of evil can be solved along this way and that the emotional pressure so typical of this problem can be relieved without any serious implications for the belief in God. Concerning the more negative orientated of these reasons, it is shown that the latter revolves around the concept of the logical inconsistency of the theistic theory that can truly be regarded as the rationale of the atheistic argument known as the problem of evil. Furthermore, this concept also represents the cornerstone of the rejection of theistic solutions to this problem by Mackie and others as inadequate. In focussing on the origins of these reasons, it is shown that although the roots of the problem of evil is to be found in pre-Christian times and it continued to be a point of discussion throughout the whole of the Apostolic Age and the Middle Ages, it was the period of the Enlightenment and in particular the legacy of David Hume that became the strongest inspiration of the atheist rejection of theism in modern times. Concerning the more positive orientated of these reasons, the focus is on the efforts of philosophers that have been following the suggestions of Hume and that have against the background of the deficiencies of the theistic solutions to the problem of evil, started to experiment with solutions wherein at least one of the constituting propositions of the problem of evil is rejected. It is also argued that the way to these experiments has been paved by the contributions of Mill and Geach and that the latter encouraged philosophers to also belabour the problem of evil from an atheistic point of view. Against this background, the final focus is on the second objective of the study, namely to show that there exists an even more fundamental reason upon which it can be claimed that the problem of evil can be solved along this way and that the emotional pressure so typical of this problem can be relieved without any serious implications for the belief in God.
AFRIKAANSE OPSOMMING: Hierdie studie behels 'n ondersoek na die ateïstiese oplossing vir die probleem van die kwaad wat weliswaar in die verlede al by geleentheid deur filosowe gesuggereer is, maar wat nietemin nog nie veel aandag in die godsdiensfilosofiese debat oor hierdie problematiek geniet het nie. Binne hierdie raamwerk het die studie twee oogmerke. Dit wil in die eerste plek fokus op al daardie redes op grond waarvan filosowe soos Mackie en McCloskey meen dat die skrapping van een of meer van die Goddelike attribute in die teïsme tot 'n toereikende oplossing van die probleem van die kwaad as sterkste argument teen die rasionele houdbaarheid van hierdie teorie kan lei. Wat die studie in die tweede plek egter hieraan wil toevoeg, is om aan te toon dat daar 'n nog meer fundamentele rede bestaan op grond waarvan daar aangevoer kan word dat die probleem van die kwaad inderdaad langs hierdie weg en ook sonder ernstige implikasies vir die geloof in God opgelos en die emosionele druk so eie aan hierdie problematiek verlig kan word. Wat die meer negatief gerigte van hierdie redes aan betref, word daar verduidelik dat laasgenoemde rondom die konsep van die logiese inkonsistensie van die teïstiese teorie sentreer. Laasgenoemde kan met reg as die spil van die ateïstiese argument bekend as die probleem van die kwaad beskryf kan word en verteenwoordig die rasionaal van die argumente op grond waarvan Mackie en andere die teïstiese oplossings vir die probleem van die kwaad as ontoereikend afwys. In 'n nadere omskrywing van die oorspronge van hierdie redes, word daarop gewys dat alhoewel die probleem van die kwaad sy wortels in die voor-Christelike tyd het en dit ook dwarsdeur die Patristiek en die Middeleeue In onderwerp van drukke bespreking gebly het, dit egter die denkklimaat van die Verligting en in die besonder die nalatenskap van David Hume was wat sedertdien die belangrikste inspirasie van ateïstiese afwysings van die teïsme geword het. Wat die meer positief gerigte redes betref, word daar gefokus op ateïsties georiënteerde filosowe se pogings om op voetspoor van die onderskeidings van Hume en teen die agtergrond van die leemtes van teïsties georiënteerde oplossings vir die probleem, met daardie oplossings te eksperimenteer waarin daar van ten minste van een van die proposisies wat die probleem van die kwaad konstitueer, afstand gedoen word. Daar word aangevoer dat die weg tot eksperimentering met hierdie oplossings reeds deur onder meer die opvattings van Mill en Geach gebaan is en dat dit aan filosowe oënskynlik genoegsame rede gebied het om die probleem van die kwaad ook vanuit 'n ateïstiese gesigspunt te bearbei. Teen hierdie agtergrond word daar ten slotte op die tweede oogmerk van die studie gefokus, naamlik om aan te toon dat daar 'n nog meer fundamentele rede bestaan op grond waarvan daar aangevoer kan word dat die probleem van die kwaad inderdaad langs hierdie weg en ook sonder ernstige implikasies vir die geloof in God opgelos en die emosionele druk so eie aan hierdie problematiek verlig kan word.
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Munro, Howard Richard John. "A Re-evaluation of the 'Death of God' Theology". Thesis, Griffith University, 2000. http://hdl.handle.net/10072/366555.
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Although the ‘death of God’ theology attracted considerable attention during the 1960s, in recent decades it has fallen into neglect. Nonetheless, the issues raised by the ‘death of God’ theology were important ones and it remains an interesting question whether the ‘death of God’ theologians were able to make substantial contributions to them. This thesis re-examines the work of the ‘death of God’ theologians. It argues that the popular view – that the ‘death of God’ theology represented a common tendency, or movement, towards atheism among certain prominent American Protestant theologians – is mistaken. Through a series of detailed studies of Thomas J.J. Altizer (chapters 3 and 4), William Hamilton (Chapter 5), Paul van Buren (Chapter 6), and Harvey Cox (Chapter 7), the thesis shows not only that the significance of the ‘death of God’ theologians has been widely misinterpreted, but that their work contains a number of features which have been under-emphasised or even overlooked. The aim of the thesis is to provide a more balanced contemporary reading of their work. The work of Altizer receives special attention and a case is made for the view that he should be read as a Protestant mystic of a peculiar sort.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Theology
Arts, Education and Law
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Baker, Matthew J. "Psychological type and atheism : why some people are more likely than others to give up God". Thesis, University of Warwick, 2015. http://wrap.warwick.ac.uk/76588/.
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The purpose of this study was to determine whether or not psychological type plays a role in why some individuals are more likely than others to give up their childhood religious beliefs and become atheists. In order to do this, the psychological type profile of 10,515 atheist church-leavers (2,677 females and 7,838 males) was compared to the psychological type profile of 2,326 continuing churchgoers (1,137 females and 1,189 males). The results indicated that a preference for the thinking perceiving (TP) combination was over-represented in the atheist sample by a factor of 2.14 for the females and 1.89 for the males. Both of these results were found to be statistically very highly significant (p < .001). A binary logistic regression analysis also found that a preference for the TP combination was a stronger predictor of atheism than intellect, years of church, church experience, and the father-child relationship. Finally, it was determined that individuals who use the term “atheist” as their primary self-descriptor have the same worldview-level beliefs as those who use the terms “humanist”, “freethinker”, and “skeptic”.
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Klug, Petra [Verfasser], Gritt [Akademischer Betreuer] Klinkhammer, Gritt [Gutachter] Klinkhammer i Phil [Gutachter] Zuckerman. "Anti-Atheism in the United States / Petra Klug ; Gutachter: Gritt Klinkhammer, Phil Zuckerman ; Betreuer: Gritt Klinkhammer". Bremen : Staats- und Universitätsbibliothek Bremen, 2018. http://d-nb.info/117723985X/34.
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Mitake-Thiollier, Hisayo. "L'Union des Athées : une sociologie de l'athéisme contemporain en France (1970-2012)". Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5040.
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La pensée athée fait partie intégrante de la société française depuis maintenant plusieurs siècles. Si de nombreux ouvrages se sont essayés à en livrer une approche idéologique ou philosophique, peu d’études se sont pourtant réellement attachées, jusqu’à maintenant, à en analyser les composantes, les subtilités, les ressorts ou les acteurs dans une démarche purement sociologique. C’est là l’objectif qui a guidé cette thèse doctorale pour enfin tenter d’apprécier plus en détails la réalité du fait athée en France. Pour appréhender au mieux cette réalité et afin d’étudier une population méconnue car souvent discrète, le travail de recherche entrepris ici s’est volontairement concentré sur l’une des rares associations à être exclusivement composées d’athées déclarés. Bien que très petite en taille et totalement inconnue du grand public, l’« Union des Athées » est en effet la plus ancienne association de ce type au niveau national et constitue par là un terrain d’étude idéal pour qui souhaite s’approcher au plus près de la "parole" athée. Par l’étude fouillée de son histoire et l’analyse de sa conception idéologique, puis au moyen d’une enquête inédite réalisée auprès de ses membres, cette thèse propose des clés pour une compréhension plus actuelle de la pensée athée et permet d’aborder l’athéisme et la laïcité sous un angle nouveau, contribuant ainsi à poser les bases d’une autre réflexion sur les problématiques de l’actualité. En remettant en perspective les notions mêmes d’"athéisme" et de "Dieu", elle introduit par ailleurs un nouveau postulat : considérer l’athéisme ne peut s’envisager sans prendre en compte le contexte civilisationnel dans lequel il se vitThe atheist’ thought has been an integral part of French society now since several centuries. Even though many writing works have tried to make an ideological and philosophical approach, very few studies have been set out to analyze its constituents, subtleties, or actors, dealing with purely sociological methodology. It is what this doctoral thesis led as its objective for the purpose of attempting to assess the reality of the atheist fact in France. In order to comprehend better this reality and to study this unrecognized population because of its unassuming nature, the research carried out here has been voluntarily concentrated on one of the rare associations composed exclusively by self-declared atheists. Although very small and totally unknown by the general public, the “Atheists Union” is indeed the oldest association of this kind on the national wide level, and thus forms an ideal field of study for who wishes to close to the nearest way of the atheists’ talks. By studying his detailed history and analyzing his ideological conception, and then, by way of an original survey carried out among his members, this thesis propose the key of comprehension of most actual atheists’ thoughts, and allow to approach the atheism and secularism from a new angle, contributing in thus way to put down the bases of an another reflection on the current issues. Putting in perspective the knowledge itself of “atheism” and “God”, it introduces a new postulate: considering the atheism will not be able to foresee without taking into account the civilizational context in which it lives
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Tesař, Jan [Verfasser], Friedrich Wilhelm [Herausgeber] Graf, Milos [Herausgeber] Havelka, Przemysław [Herausgeber] Matusik i Wessel Martin [Herausgeber] Schulze. "The History of Scientific Atheism : A Comparative Study of Czechoslovakia and Soviet Union (1954–1991) / Jan Tesař". Göttingen : Vandenhoeck & Ruprecht, 2019. http://www.v-r.de/.
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Pond, Jamie L. "LIVING WITHOUT GOD: FEMALE ATHEISTS AND STIGMA MANAGEMENT IN THE SOUTH OF THE UNITED STATES". UKnowledge, 2015. http://uknowledge.uky.edu/sociology_etds/25.
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This study focuses upon the experiences and perceptions of women Atheists in the Southern U.S., a region which is highly religious and, therefore, has comparatively low numbers of Atheists. Taking a Symbolic Interactionist approach, I examine how these Southern Atheists understood what it means to be an “Atheist,” how they became Atheist, their strategies to manage their stigmatized identity as Atheists, and finally the role gender has in managing this stigma. I utilize a Feminist methodology to investigate and foreground women’s experiences. I conducted participant observation at 23 Atheist and Humanist meetings in two southern cities in two different states; I also interviewed 51 Atheists, 40 female and 11 male.
I found a variety of definitions for Atheism, though all participants agreed that they do not believe in god. This identity is also informed by political ideologies and philosophies that cultivate pro-social behavior. Participants also discussed what they perceived to be the best things about what it means to be an Atheist.
I also examined the stages by which Atheists come to this identification especially as this relates to the importance of place and their experiences in educational, religious and family institutions and how these affected their decisions to self-identify as Atheist.
Additionally, I investigated how Atheists undergo stigma management (and negative interactions) by selectively concealing their identity, which they based on what they believed others assumed about Atheists. Many strategies were used to assuage feelings of being uncomfortable. As a stigmatized group, they discuss the importance of community and social support. In addition, Atheists saw several parallels between their experiences and the LGBT community such as similar language and face prejudice and discrimination, even though they said that the Atheists can more easily “pass.”
Atheist women manage their stigma by utilizing various tactics to avoid hurting the feelings of others. Female Atheists walk a fine line between being masculine and assertive when they identify as masculine and caring about the feelings of others. Participants also discussed the role gender plays in self-identifying as Atheist. Lastly, they explained that it is harder to be woman and an Atheist.
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Emelie, Alltorp. "Religion och ateism i förhållande till livstillfredsställelse och coping : Skiljer sig copingmekanismer och livstillfredsställelse åt mellan religiösa och icke-religiösa? En kvantitativ studie". Thesis, Karlstads universitet, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-45634.
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Syftet med studien var att jämföra grad av coping samt grad av livstillfredsställelse mellan religiösa personer och de som anser sig vara icke troende. För att testa skillnaderna mellan religiösa och ateister gjordes stickprov med data från 30 religiösa och 103 ateister. Mätinstrumentet REI skapades för att mäta graden av tro eller icke tro i avseende att jämföra resultatet mot den trosuppfattning som deltagarna själva hade angivit. Ett Mann–Whitney U test visade att det inte fanns en signifikant skillnad mellan deltagarnas självskattning av tro och resultatet från REI. Resultat från oberoende t-test avseende livstillfredsställelse visar att religiösa och ateister inte signifikant skilde sig åt. Signfikanta skillnader återfanns i oberoende t-test avseende emotionsbaserad, problemfokuserad och dysfunktionell coping. De religiösa och ateistiska grupperna skiljde sig mest i emotionsbaserad coping som hade högst effektstyrka enligt Cohens d (d = 1,39) i jämförelse med effektstyrkan för problemfokuserad och dysfunktionell coping.The purpose of this study was to compare the degree of coping and the level of life satisfaction between religious people and those who consider themselves non-believers. To test the differences atheists, two sets of data from 30 religious and 103 atheists were used. The instrument REI was created to measure the degree of belief or non-belief in order to compare the results against the belief that the participants themselves had stated. A Mann–Whitney U test confirmed that there is no significant difference between participants' self-assessment of belief and the results from REI. Results from independent t-tests on the life satisfaction show that the religious and the atheists do not significantly differ. Significant differences were however found in independent t-test for emotion-based, problem-based and dysfunctional coping. The religious and atheist groups differed the most on the emotion-based coping with the highest effect size of Cohen's d (d = 1.39) in comparison with the effect size of problem-based and dysfunctional coping.
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Najle, Maxine Belén. "ANALYSIS OF AUTOMATIC JUDGMENTS OF RELIGIOUS BELIEF". UKnowledge, 2019. https://uknowledge.uky.edu/psychology_etds/161.
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The measurement of religious belief has some social desirability concerns that make the development of an implicit measure of religiosity advantageous. Currently, there are few options for implicitly measuring religious belief. This study attempted to add to this literature by analyzing the automatic judgements of religious belief through the use of an implicit measure known as the MouseTrack task, allowing for the measurement of latency in the expression of these beliefs as well as the certainty of these beliefs by tracking the path taken during the decision process. A sample of 121 undergraduates was recruited from the UK SONA subject pool. Desired religious variance was not achieved in the sample, making interpretation of results difficult. Detailed breakdowns of these path analyses are given. Key trends in findings are discussed.
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Waggoner, Brett Jordan. "ATHEISM AND THE EFFECTS OF MORTALITY SALIENCE AND LIMITED ANALYTIC PROCESSING ABILITY ON RELIGIOUS FAITH AND TELEOLOGICAL THINKIN". Cleveland State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=csu1530473668176033.
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Reid, Lydia Jane. "'The secular delusion'? : how religious students negotiate their faith in a university context". Thesis, University of Manchester, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.677738.
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Universities have traditionally been thought of as “secular enclaves” (Bryant, 2006: 2) that have the capacity to liberalise or even eradicate personal religious beliefs. Despite this assumption, religious activity on university campuses shows no sign of declining, due in part to the failings of the secularisation thesis and the rise of religious pluralism. In the media more recently, there have been frequent references to religious organisations on campus, in particular to clashes between Christian societies and Student Unions, and between Islamic and atheist societies. The management of religion on university campuses has also become a political issue with the Prime Minister David Cameron intervening on recent guidelines (proposed by Universities U.K.) advising that external religious speakers be allowed to segregate student audiences based on gender. As a direct result of Cameron’s intervention the advisory comment was removed. In light of the above, the aim of this thesis is to explore how Christian, Jewish and Muslim students navigate the terrain of the university and whether such an environment is challenging or conducive to their faith in terms of degree content, interactions with peers and involvement in relevant societies and/or chaplaincies. This thesis also explores student reactions to the New Atheism, a label attributed to a group of provocative authors – Richard Dawkins, Daniel Dennett, Sam Harris and Christopher Hitchens – all of whom are united in their belief that religion is irrational, false and evil. Often described as the chief proponent of the New Atheism, Richard Dawkins has also recently shown his support for UCL’s atheist society in their disagreement with the Student Union over the uploading of a satirical religious cartoon to their Facebook page. The research which forms the basis of this thesis was carried out between 2011-2013 and features the use of qualitative semi-structured interviews and the presentation of New Atheist extracts from Dawkins, Hitchens, Dennett and Harris. Over 30 participants were included in the project with a minimum of 10 students from each (Islamic, Christian and Jewish) faith group. The multi-faith angle of this project offers a unique insight into how different faith groups navigate the university, with some common issues emerging across all faith groups as well as faith-specific issues. Sociological research in this area has tended to focus on Christian students and this has meant that certain concerns (such as dietary provisions and prayer space) have tended to be overlooked by researchers. The findings of this research project are multi-layered and complex. Religious students differed in terms of their expectations of higher education institutions: some students viewed the university in purely educational terms (and as having no religious function), while others saw the university as a place for both educational and spiritual development and where personal faith could be integrated with their academic studies and social life. The experience of religious students in using chaplaincies and societies was also mixed, with some students reporting fears of being “judged” by other members of the same faith group. There also appeared to be intra-religious tension across all faith groups but this was more prevalent among the Christian and Islamic societies due to denominational differences. Inter-religious (as opposed to intra-religious) tension emerged particularly in the students’ responses to the New Atheism. Rather than seeing New Atheist literature as a direct challenge to their own faith, the participants recognised that “other” religious believers might be guilty of the New Atheist’s accusations – therefore highlighting a surprising degree of convergence between religious participants and New Atheist arguments.