Artykuły w czasopismach na temat „Atheism”
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Eller, Jack David. "Atheism is Global Atheism". Socio-Historical Examination of Religion and Ministry 2, nr 2 (1.10.2020): 66–86. http://dx.doi.org/10.33929/sherm.2020.vol2.no2.05.
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Accepting Diller’s challenge to justify “global atheism,” despite its supposed crushing burden of knowledge, this paper argues that the global atheist bears no extraordinary burden. In fact, all atheism is global atheism, as an atheist lacks any and all god-beliefs; while a local theist, who accepts one of the myriad god-beliefs over all others, has a special burden to account for that choice. Surveying the diversity of god-concepts across religions and how atheists dismiss and discard them, this paper provides an inductive and philosophical foundation of global atheism—as well as illustrating that local theisms are more prone to blending and overlapping than allowed in Diller’s scheme.
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Isomaa, Robin. "How to Think like an Atheist". Approaching Religion 14, nr 2 (30.04.2024): 132–51. http://dx.doi.org/10.30664/ar.137472.
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Atheism has had a strong presence on YouTube since its founding in the mid-2000s, which coincided with the rise of the new atheism movement, and lay atheists were quick to use the platform to spread new atheist ideas. Drawing from a sample of sixty-five atheist YouTube channels located and observed through online ethnographic methods, this article views YouTube videos as educational resources for atheists. It investigates different types of educational videos and ways of thinking about science, philosophy, and religion that atheist content creators utilize and promote. The analysis reveals that they consistently frame these domains of knowledge through the truth claims they make and generally construct them within a hierarchical framework, with scientific knowledge at the top and religious knowledge at the bottom. Overall, their educational content reproduces new atheist discourses around these subjects, revealing the continuing influence of new atheism, two decades after its emergence. Furthermore, the popularity of videos that debunk arguments from religious apologists suggests that the intended audience of these videos includes both atheists, who are expected to need to learn to defend their atheism in debate with religious others, and “potential atheists”, religious believers who can be deconverted using rational arguments.
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Hubble, Cale. "Sacred Things of Contemporary Anglophone Atheism". International Journal for the Study of New Religions 4, nr 1 (7.09.2013): 81–112. http://dx.doi.org/10.1558/ijsnr.v4i1.81.
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Contemporary Anglophone atheism—popularly known as the “New Atheism”—may be characterized as a diffuse movement in Anglophone societies whose members are defined by an affiliation with and high respect for a set of celebrities, books and values. Individuals such as Christopher Hitchens, texts such as The God Delusion, and values such as personal autonomy are some of the key identifying markers that these atheists use to define themselves and their group. The article uses a Durkheimian notion of sacredness to understand the relationship between members, the collective identity of the group, and these central objects. Such identifying markers of the movement may be used in further research to identify affiliates of the movement or distinguish it from other atheisms. Fieldwork research was conducted at the Global Atheist Convention held in Melbourne, Australia on 13–15 April 2012.
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van der Veen, A. Maurits, i Erik Bleich. "Atheism in US and UK Newspapers: Negativity about Non-Belief and Non-Believers". Religions 12, nr 5 (21.04.2021): 291. http://dx.doi.org/10.3390/rel12050291.
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Atheists are among the most disliked “religious” groups in the United States, but the origins of this aversion remain poorly understood. Because the media are an important source of public attitudes, we analyze coverage of atheism and atheists in American and British newspapers. Using computational text analysis techniques, including sentiment analysis and topic modeling, we show that atheism is portrayed negatively by the print media. Significantly, we show that greater negativity is associated with atheism as a concept than with atheists as individuals. Building on this insight, and challenging arguments that prominent atheist intellectuals attract negative coverage, we also find that coverage of famous atheists is actually more positive than that of atheists or atheism in general. Overall, our findings add a new dimension to scholarship on differences between individual-targeted and group-targeted tolerance in public attitudes, establishing for the first time that media coverage mirrors such differences.
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Louw, Maria. "Atheism 2.0: Searching for Spaces for Atheism in Contemporary Kyrgyzstan". Central Asian Affairs 6, nr 2-3 (13.05.2019): 206–23. http://dx.doi.org/10.1163/22142290-00602007.
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Recent studies have convincingly demonstrated that Soviet state atheism continues to influence how religion is understood and practiced in present-day Central Asia. In Kyrgyzstan, however, a new generation of atheists is emerging whose ideas about atheism—and about religion—are informed more by globally circulating neo-atheist ideas and images. This paper explores their efforts to live atheist lives and be true to their atheist convictions, and the images of religion that play into the process. Focusing on the role of social media in particular, I will argue that while many, at least initially, embrace these platforms as ways to encounter like-minded individuals and experience moral community, what they encounter there are often images of atheism and its religious “others” with which they cannot identify and which often seem irrelevant to the challenges of everyday life, in which coexistence with (and caring for) religious others are central concerns for many.
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Yahya, Yuangga Kurnia. "State Policies and The Increasing Number of Atheism in The Middle East: A Case Study of Saudi and Turkey". Jurnal CMES 15, nr 1 (28.06.2022): 13. http://dx.doi.org/10.20961/cmes.15.1.55942.
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<p>This study aims to see the correlation between state policies and the increasing number of atheism in Turkey and Saudi Arabia. These two countries were chosen because they represent two countries with a majority Muslim population that apply Islamic law and treat atheism differently. Using LeDrew's trajectory to atheist conversion perspective, this study attempts to explore the correlation between the two. This study shows that both secular country and Islamic kingdoms have the same potential in the phenomenon of conversion to atheism. This is supported by various things that encourage them to be skeptical of religion such as women's issues, violence, discrimination, and so on brought by The New Atheist. The existence of social media assistance also helps atheists to declare themselves as atheists in cyberspace.</p>
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Wojtysiak, Jacek. "Is an Atheist Unjust? Theism vs. Atheism Debate in the Light of Moral and Epistemic Imperatives". European Journal for Philosophy of Religion 7, nr 1 (21.03.2015): 89–103. http://dx.doi.org/10.24204/ejpr.v7i1.131.
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In the article I reconstruct Karol Wojtyła’s argument against atheism. According to Wojtyła, an atheist is unjust because of not rendering absolute honour to God. In my opinion the argument is sound if one applies it to theists or negative atheists (but not to positive atheists) and if one presupposes that there are moral obligations to only supposed persons. The argument meets some objections (amongst others, the problems of multiplying obligations and the inability of an atheist giving honour to God). A discussion of them leads me to an interpretation of the theism-atheism controversy as being the conflict of two imperatives: the imperative of justice and the imperative of evidence.
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Taira, Teemu. "New Atheism and the Criticism of Islam". Temenos - Nordic Journal for the Study of Religion 60, nr 1 (17.06.2024): 157–77. http://dx.doi.org/10.33356/temenos.136734.
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One of the ideas in the debates concerning anti-Islamic activities is that atheists, especially prominent celebrity atheists – commonly known as ‘New Atheists’ – have provided support and justification for anti-Islamic attitudes and activities. Given that Sam Harris, one of the so-called New Atheists, stated that he started writing his first book, The End of Faith (2004), immediately after the 9/11 attacks, criticism of Islam is expected to be prevalent among some atheists. The more interesting questions, however, concern what kind of criticism there is, how to make sense of its reasons and motivations, whether it dominates the New Atheist agenda (as some argue), and whether the criticism has been somehow influential in various localities. In examining New Atheist publications and their possible presence at the local level, particularly in Finland, this article suggests that an exceptionally pronounced anti-Islamic approach applies mainly to Harris rather than to New Atheism as a whole. Instead, several other significant aspects come into play, highlighted by other New Atheists, and this is largely true of local atheist activism too. Thus, while a weak link between New Atheists and anti-Islamic activities can be made because of their promotion of strong criticism of religion, New Atheism is not the key to understanding such activities, at least in the Finnish context.
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Glausser, Wayne. "Psychedelic Drugs and Atheism: Debunking the Myths". Religions 12, nr 8 (8.08.2021): 614. http://dx.doi.org/10.3390/rel12080614.
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Two recent surveys of people who took psychedelic drugs and reported “God experience encounters”, along with successful clinical trials using psychedelic therapy for depression, have given rise to public misconceptions about psychedelics and atheism. Specifically, three inferences have been drawn: (1) that the psychedelic experience tends to dissolve atheist convictions; (2) that atheist convictions, once dissolved, are replaced with traditional monotheist beliefs; and (3) that atheism and depression somehow correlate as afflictions for which psychedelic drugs offer relief. This paper argues, based on analysis of the studies and trials along with relevant supplemental evidence, that each of these popular inferences is substantially misleading. Survey data do not indicate that most psychedelic atheists have cleanly cut ties with their former convictions, and there is strong evidence that they have not traded atheism for traditional monotheism. Both personal testimony and the effectiveness of microdose clinical trials serve to complicate any notion that a psychedelic drug alleviates symptoms of depression by “curing” atheism. The paper then extends its focus to argue that the broader field of neurotheology includes elements that contribute to these popular misconceptions.
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McAnulla, Stuart. "Radical atheism and religious power: new atheist politics". Approaching Religion 2, nr 1 (8.06.2012): 87–99. http://dx.doi.org/10.30664/ar.67495.
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The increased visibility of assertive forms of atheism has provoked much public debate. This article argues that new atheism primarily seeks to contest what it considers to be the unjustifiably powerful role of religion through a multifaceted challenge to religious beliefs, practices and institutions. Influential theories of power are drawn upon to unpack the character of new atheist positions. It is proposed that new atheism seeks to challenge four perceived ‘dimensions‘ of religious power, in particular (i) religion’s role in public decision-making; (ii) the ability of religious groups to shape policy agendas; (iii) the power of religion to create preferences that run counter to an individual’s true interests and, (iv) the role of religion in constituting forms of subjectivity more generally. Focussing particularly on the role of atheism in the UK, the paper also considers the implications such thinking has had on atheist practice and activism. The paper also considers how defenders of religion have reacted to the challenges posed by new atheism. It is argued that religious groups and authors have largely focussed on defending the role of religious faith and the significance of God in people’s lives, rather than explicitly defending what new atheists consider to be the unfair institutional privilege accorded to some religious organisations.
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Mahlamäki, Tiina. "Religion and atheism from a gender perspective". Approaching Religion 2, nr 1 (8.06.2012): 58–65. http://dx.doi.org/10.30664/ar.67492.
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In August 2010 the Finnish Broadcasting Company YLE, summarising the results of the World Values 2005 survey, released them under the headline ‘Religion is a women’s issue’. Is atheism and secularity then, by contrast, an issue for men? It is tempting to answer the question positively when one looks at the names of the new atheist bestselling authors, or the names in the index lists in the back pages of books with reference to atheism, as well as the names of the researchers into atheism and secularity: they tend to be male much more often than female. In this paper I will examine the ways in which both religiosity and non-religiosity and atheism are gendered phenomena. I also look at feminists’ views on religion by pointing out in which ways they intersect with the opinions of the new atheist texts. Because both (second wave) feminists and atheists consider religion from a relatively narrow point of view, I’ll bring out the ways in which the contemporary study of religion defines, sees and studies religion and religiousness, while it takes the concept of gender seriously. I also discuss the seemingly indisputable fact which the statistics point to; namely that women tend to be more religious than men and men tend to be more often atheist than women (my examples are mostly from the Finnish context). I also present some models of explanation which scholars have applied to these problems.
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Lundmark, Evelina, i Stephen LeDrew. "Unorganized atheism and the secular movement: reddit as a site for studying ‘lived atheism’". Social Compass 66, nr 1 (21.01.2019): 112–29. http://dx.doi.org/10.1177/0037768618816096.
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This article examines discussions on the reddit.com forum r/atheism in comparison with rhetoric found in contemporary atheist organizations and among leading figures within the atheist movement. We demonstrate how the culture of r/atheism converges with that of formal atheist cultures, most importantly regarding understandings of rationality and how religious people deviate from it, while highlighting areas of tension regarding how to relate to religion and religious people. We conclude that the social experience of community and belonging appears to be as important as other more instrumental goals commonly adopted by secular activists, and that tensions regarding the practice of atheism and the purpose of the forum correspond to tensions found in formal institutional contexts. We thus argue that while r/atheism is not directly or explicitly affiliated with atheist activism, overlap in the nature of discussion and debates is sufficient to consider the forum another window into the development of a general atheist culture practiced in institutional contexts and at the everyday level of ‘lived’ atheism.
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Hubble, Cale. "Effervescent Atheism". Fieldwork in Religion 9, nr 2 (3.08.2015): 124–46. http://dx.doi.org/10.1558/firn.v9i2.17523.
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The Global Atheist Convention (GAC) held in Melbourne, Australia on 13-15 April 2012 gave participants an opportunity to instantiate their atheist identities in the context of embodied, shared activity. The existence of “experiential atheism” – the embodied, collective, physical realization of the ideological position – has been proposed but not widely studied. This article uses the interaction ritual model of Randall Collins to understand the Global Atheist Convention as an example of experiential atheism. Being surrounded by a crowd of like identifying bodies, sharing a mood, behaviours and a focus of attention with them and having a boundary to outsiders created the conditions for collective effervescence at the convention. This ratified attendees’ shared representations of the atheist collective and emotively affirmed their affiliation with those representations.
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Simmons, Jonathan Scott. "Atheism Plus What? Social Justice and Lifestyle Politics Among Edmonton Atheists". Canadian Journal of Sociology 42, nr 4 (31.12.2017): 425–46. http://dx.doi.org/10.29173/cjs27297.
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This article addresses Edmonton secularists’ responses to the emergence of a social justice faction known as Atheism Plus (A+) within the broader secularist movement. I show that some atheist activists express a libertarian rationalism consistent with Enlightenment values to maintain a lifestyle free from collectivist ideologies that promote social justice. The data for this article comes from interviews and participant observation, focusing on three atheist organizations in Edmonton, Alberta, Canada. I draw from literature focused on everyday lifestyle choices as a form of protest to argue that for some atheist activists, their individual intellectual development takes priority over building a strong collective identity. Given that some scholars claim that atheism perpetuates gender inequality (Amarasingam and Brewster 2016; Miller 2013; Schnabel 2015), this work additionally contributes to our understanding of how atheists conceptualize their activism as sub- and micro-political activities free from community constraints.
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ERNAZAROV, Dilmurod. "Özbekistan'da Bilimsel Ateizm Gelişiminin Retrospektif Analizi (XX. Yüzyılın 30'larında)". Kader 21, nr 3 (31.12.2023): 930–41. http://dx.doi.org/10.18317/kaderdergi.1387984.
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The article provides a retrospective analysis of the ways, mechanisms, and methods of development of atheism in Uzbekistan in the 30s of the twentieth century. It is explained how in the complex process of the formation of the communist worldview it influenced the consciousness of people and what an important role the atheistic education of the peoples of the former states of the USSR played. The struggle against religion is a necessary circumstance for building a socialist society. Modern Soviet atheist literature included studies aimed at a deeper understanding of the issue of scientific atheism and a precise definition of its place in the system of social and natural sciences, especially in the system of philosophical knowledge. Currently, the study of the connection between the theory and practice of atheism and the development of general problems of communist education is intensifying. Soviet philosophers who study the problems of the theory of scientific atheism face a difficult consequently: to find out how the content of scientific atheism, the forms and methods of its dissemination reflected those profound transformations in all spheres of people’s lives that took place in a developed socialist society. One of the results of the development of our country along the socialist path, which predetermined enormous socio-economic and cultural transformations, is the formation and steady growth of mass atheism. The disappearance of antagonistic classes in Soviet Union has led to the fact that the edge of the class struggle is turned outward. An enormous role in the spread of scientific atheism is played by the ideological activity of the Communist Party. Finally, the nature of the development of mass atheism, the content, forms, and methods of its propaganda has been and is being exerted and continues to be exerted by the political position of religious organizations. Questions of the formation of the Marxist-Leninist worldview are constantly at the center of the Party’s ideological and educational work, an important part of which is atheistic education. During the development of atheism, it? was associated with the activities of the Union of Militant Atheists, which arose from the cells of the society of friends of the newspaper "Bezbozhnik". The Union of Militant Atheists made a great contribution to the development of the theory and practice of anti-religious propaganda. Problem statement: The article focuses on the main question: what was the goal of the Communist Party for the development of atheistic ideology? With the help of what methods and mechanisms did they want to degrade the ideological worldview of the peoples of Central Asia? What role did the intelligentsia of Uzbekistan play in the spread of atheistic ideologies? Goal: study and analysis of the socio-political consequences of the spread of atheist ideology in Uzbekistan. Investigating the psychological impact of atheist ideology on the consciousness of the people of Uzbekistan. The aim of the study is to determine the concept of Atheism itself and to establish its relationship and mutual influence with the concepts of secular and religious culture, science, philosophy, religious tolerance, free thought, humanism, skepticism, and materialism, which have not been studied sufficiently to date. Method and outputs: Analysis with the help of what methods and mechanisms the leadership of the Communist Party propagated the ataxic worldview and ideology. To clarify this, methods of analysis, synthesis, generalization, induction, and deduction were used.
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Malik, Shoaib Ahmed. "Defining Atheism and the Burden of Proof". Philosophy 93, nr 2 (kwiecień 2018): 279–301. http://dx.doi.org/10.1017/s0031819118000074.
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AbstractIn this paper I demonstrate how certain contemporary atheists have problematically conflated atheism with agnosticism (knowingly or unknowingly). The first type of conflation is semantic fusion, where the lack of belief in God is combined with the outright denial of God, under the single label of ‘atheism’. The second is morphological fission which involves the separation of atheism into two subcategories where lack of belief in God is labelled as negative atheism and outright denial of God as positive atheism – and while here they are more explicitly demarcated, they are still positioned under the broad notion of atheism. I argue in this paper that atheism should be better used as the propositional denial of God and that uncertainty and unknowability about God should be reserved to characterise agnosticism. Conflating these positions under the single term ‘atheism’ mischaracterises agnostics and inflates the territory of atheists. In clarifying these terms, I review how the nuances in the prefix a- in atheism have potentially contributed towards these misnomers. I also suggest the use of the categories ‘local atheism’ and ‘global atheism’ to clarify on whom the burden of proof lies within the discourse.
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Daniel-Hughes, Brandon. "The Natural Pathways to Atheism: Cognitive Biases, Cultures, and Costs". Religions 12, nr 10 (13.10.2021): 867. http://dx.doi.org/10.3390/rel12100867.
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Some recent scholarship in the bio-cultural sciences of religion has argued that atheism, like science and doctrinal theology, is less natural than religion. This scholarship, however, draws on problematic natural/unnatural and nature/culture binaries that denaturalize culture and reify a more basic essence/accident binary. Here, I argue that (1) while the suggestion that religion is more natural than atheism indicates something important, it reinforces assumptions about the naturalness of cognition and the unnaturalness of culture that confuse as much as they explain; (2) a clearer understanding of atheism requires the thorough naturalization of culture; (3) multiple pathways to atheism can then be understood as natural developments of both cognitive and cultural predispositions, and analyzed along continua of religion-reinforcing cultural scaffolding and religion-fostering cognitive intuitions; and (4) finally, I suggest an economic frame for better understanding atheist expressions that construes atheism, despite its relative costs and rarity, as a natural though expensive phenomenon. Because atheist expressions are differentiated by the mechanisms (cultural and cognitive) they utilize to pay the costs of overriding religion-fostering intuitions and religion-reinforcing cultural scaffolding, all atheist expressions are naturalized along with culture; however, the basic insight, indicated by the claim that religion is more natural than atheism, is preserved.
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Wrenn, Corey Lee. "Atheism in the American Animal Rights Movement: An Invisible Majority". Environmental Values 28, nr 6 (1.12.2019): 715–39. http://dx.doi.org/10.3197/096327119x15579936382509.
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Previous research has alluded to the predominance of atheism in participant pools of the Nonhuman Animal rights movement (Galvin and Herzog 1992; Guither 1998), as well as the correlation between atheism and support for anti-speciesism (Gabriel et al. 2012; The Humane League 2014), but no study to date has independently examined this demographic. This article presents a profile of 210 atheists and agnostics, derived from a larger survey of 287 American vegans conducted in early 2017. Results demonstrate that atheists constitute one of the movement's largest demographics, and that atheist and agnostic vegans are more likely to adopt veganism out of concern for other animals. While these vegans did not register a higher level of social movement participation than religious vegans, they were more intersectionally oriented and more likely to politically identify with the far left. Given the Nonhuman Animal rights movement's overall failure to target atheists, these findings suggest a strategic oversight in overlooking the movement's potentially most receptive demographic.
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Taira, Teemu. "Atheist spirituality: a follow on from New Atheism?" Scripta Instituti Donneriani Aboensis 24 (1.01.2012): 388–404. http://dx.doi.org/10.30674/scripta.67423.
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Books about well-being, self-improvement, life management and spirituality have been popular for many years. It is not news to anybody that such topics sell. However, books on atheism have never become bestsellers until the early years of the twenty-first century. Now the so-called New Atheist books have altogether sold millions. It may sound surprising, but atheism sells. It may have been the idea of a publishers’ marketing department to put the two selling points together, but in recent years a number of books about atheist spirituality, spiritual atheism and atheist self-help have been published. That has been one aspect of the increased visibility of atheism and spirituality in public discourse. Atheist discourse which is combined with ‘spirituality’ might be called ‘post-secular’ as it does not fit easily into the neat binary classification between religious and non-religious secular. This article examines this hybrid area in atheist discourse in relation to three aspects: monotheism, spirituality and meditation. Atheist discourse situates itself against monotheism, but some spokespersons combine atheism with spirituality and meditation. This works as an example of a wider and recent trend in society where a blurring of the earlier normative boundaries between religion and non-religion has become fairly common, not necessarily in terms of beliefs, but of practices. Even though there is a long tradition of non-theistic and atheistic readings of Buddhism, for example, they have rarely been combined with an explicit criticism of monotheistic traditions and atheist consciousness-raising.
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Kelly, Michael. "Laïcité and atheism in France". French Cultural Studies 28, nr 1 (30.01.2017): 111–22. http://dx.doi.org/10.1177/0957155816679917.
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Atheists were among the most militant supporters of laïcité in the nineteenth and early twentieth centuries. They saw it as a means of curtailing the traditional power of the Catholic church in French society. However, in recent years, the main religious groupings have come to the defence of laïcité as a protection for religious freedom. This article traces the changing relationship between atheism and laïcité in its different forms. It identifies the main groups that advocate both principles, and examines the work of recent secular thinkers who seek to offer an alternative ethical position and even an alternative spirituality. It argues that while some atheist groups still see laïcité as a crucial weapon in the battle against religious power, the leading atheist intellectuals are focusing instead on the personal beliefs and values of citizens, and are offering new perspectives on religion and secularism.
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Thomas, Renny. "Atheism and Unbelief among Indian Scientists: Towards an Anthropology of Atheism(s)". Society and Culture in South Asia 3, nr 1 (27.12.2016): 45–67. http://dx.doi.org/10.1177/2393861716674292.
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Taking into account the specific contexts and cultural specificities lends different meanings to categories like ‘atheists’, ‘agnostics’ and ‘materialists’, this ethnographic discussion of scientists shows the limitations of Western atheism to capture the everyday life of Indian scientists. The article argues that Indian atheism(s) need not be, nor is it actually, identical with the brands of Western atheism. By trusting ethnographic data, we see that atheistic scientists called themselves atheists even while accepting that their lifestyle is very much a part of tradition and religion. For them, following the lifestyle of a religion is not antithetical to atheism. The study of atheism and rationality should not be just a simple-minded attempt to find Western parallels. We need to acknowledge the locations while studying atheism(s) and unbelief.
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Zenk, Thomas. "Neuer Atheismus: New Atheism in Germany". Approaching Religion 2, nr 1 (8.06.2012): 36–51. http://dx.doi.org/10.30664/ar.67490.
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Matthias Knutzen (born 1646 – died after 1674) was the first author we know of who self-identified as an atheist (Schröder 2010: 8). Before this, the term had solely been used pejoratively to label others. While Knutzen is almost completely forgotten now, authors such as Ludwig Feuerbach, Karl Marx, Friedrich Nietzsche, or Sigmund Freud are better remembered and might even be considered classic writers in the history of the atheist criticism of religion. Whatever may be said about the influence of any one of these authors, there is no doubt that Germany looks back on a notable history in this field. About a decade ago, Germany’s capital Berlin was even dubbed ‘the world capital of atheism’ by the American sociologist Peter L. Berger (2001: 195).Given this situation, I am bewildered by the expression ‘New Atheism’. Yet, undoubtedly, the term has become a catchphrase that is commonly used in the public discourse of several countries. The most prominent authors to be labelled ‘New Atheists’ are Richard Dawkins (The God Delusion, 2006), Daniel Dennett (Breaking the Spell: Religion as a Natural Phenomenon, 2006), Sam Harris (The End of Faith: Religion, Terror, and the Future of Reason, 2004, and Letter to a Christian Nation, 2006), and Christopher Hitchens (God Is Not Great: How Religion Poisons Everything, 2007). These authors and their books – all of them international bestsellers – have been intensely discussed around the world, including in Germany. In this paper, I intend to illuminate some of the characteristics and remarkable traits of the German discourse on the ‘New Atheism’. Here we can distinguish between two phases. The German media initially characterised ‘New Atheism’ as a rather peculiarly American phenomenon. However, it soon came to be understood to be a part of German culture as well.
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MOSER, PAUL K. "Undermining the case for evidential atheism". Religious Studies 48, nr 1 (24.06.2011): 83–93. http://dx.doi.org/10.1017/s0034412511000114.
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AbstractEvidential atheism, as espoused by various philosophical atheists, recommends belief that God does not exist on the basis of not just the evidence of which we are aware, but also our overall available evidence. This article identifies a widely neglected problem from potential surprise evidence that undermines an attempt to give a cogent justification of such evidential atheism. In addition, it contends that evidential agnosticism fares better than evidential atheism relative to this neglected problem, and that traditional monotheism has evidential resources, unavailable to evidential atheism, which promise to save it from the fate of evidential atheism.
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Hashemi, Morteza. "A new typology of modern atheisms: pilgrim atheism versus tourist atheism". Culture and Religion 17, nr 1 (2.01.2016): 56–72. http://dx.doi.org/10.1080/14755610.2016.1165268.
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Agbulos, Jason, Xander Paul Dalupang, Eythan Matthew Martin, Hannah Ashley Matias, Monique Louriz Rivera i Dominic Patric Galdonez. "Kadahilanan, Kaakuhan, and Kaunawaan: Yielding the Unheard Narratives of Student Atheists in a Science High School". Edukasiana: Jurnal Inovasi Pendidikan 3, nr 3 (7.06.2024): 340–53. http://dx.doi.org/10.56916/ejip.v3i3.682.
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Atheist is someone who does not subscribe to the belief in a higher power, making it a somewhat controversial stance due to the prevailing religious practices. Atheists often encounter various challenges, including homophobia, misogyny, and other doctrines preached by the church, within their immediate social circles. Despite these negative experiences, the persistent appeal of atheism, driven by the secular movement, continues to attract individuals. This research delves into the experiences of students attending a science high school who identify as atheists, aiming to collect and analyze their personal narratives. The study adopts a qualitative approach with a focus on phenomenology, emphasizing the participants' stories and lived experiences. Data was gathered through interviews with atheist students from the Philippine Science High School Ilocos Region Campus, conducted both online and in-person, and analyzed using Reflexive Thematic Analysis. The data revealed three major themes: Reasons (kadahilanan), Challenges (kaakuhan), and Understand (kaunawaan). Within the Motivation theme, five subthemes emerged: non-religious upbringing, rational thinking, the rejection of hypocrisy, and resistance to bigotry. Similarly, the Acceptance theme included five subthemes: individuality, open-mindedness, misconceptions, pressure to conform to religious practices, and social antagonization. Finally, the Understand theme encompassed four subthemes: involvement in the atheist movement, forming supportive bonds, dealing with mass religious activities, and addressing curriculum-related issues. Based on the collected data, there is a need to strengthen policies that promote the expression of diverse beliefs, including the practice of atheism.
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Korostichenko, Ekaterina I., i Yaroslav I. Klimov. "The social dimension of the new atheism". Philosophy Journal 16, nr 2 (2023): 96–114. http://dx.doi.org/10.21146/2072-0726-2023-16-2-96-114.
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The article examines the socio-political aspect of the new atheism. Within the framework of this phenomenon, initially associated with the four bestselling authors R. Dawkins, S. Harris, K. Hitchens, D. Dennett, who launched the “fight against religion” in the mid-2000s, a community and a weakly organized movement eventually formed. A number of connected questions are considered: characteristics of the phenomenon of new atheism (origins, sources, specifics); perception of atheism and new atheism by society in the USA and Great Britain; political views of key figures of the new atheism, external assessment of their political influence; views and activity of supporters, external assessment of the socio-political influence of the movement. The article focuses on the aspects of the new atheism as a movement in the USA and the UK. The author comes to the following conclusions: the “creators” of the new atheism scarcely touch upon the socio-political agenda in their activities (the main foreign policy interest is the fight against Islamic terrorism); currently, the new atheism as a movement and a community reacts to politics rather than forms it; not all actions of new atheists aimed at reducing the social and political presence of religion or at reducing discrimination against atheists achieve their goals; the main achievement of the new atheism movement is that atheism as a worldview ceases to be a marginal agenda, and non-believers receive a formalized, positively colored identity for themselves. The latter is important in the context of discrimination of non-believers against believers, which in the United States takes place both in the public consciousness and even at the highest political level.
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Martinson, Mattias. "Atheism as culture and condition: Nietzschean reflections on the contemporary invisibility of profound godlessness". Approaching Religion 2, nr 1 (8.06.2012): 75–86. http://dx.doi.org/10.30664/ar.67494.
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In this paper I focus on a difficulty in our contemporary discourse about atheism. My rough thesis is that certain important problems stem from the fact that contemporary culture at large is already fine tuned with many of the crucial ‘virtues’ that are held forth strongly by leading atheists. Thus, one might perhaps claim that the New Atheists are mostly preaching to the already converted. However, the main problem with this picture is that a ‘cultural atheism’, or secularism, of the kind that I have in mind is far from identical with the ‘ideological atheisms’ of the contemporary debates. The theologians who respond to atheists are extremely frustrated and the debate is asymmetrical. If there is some sort of cultural identity between these camps it is constituted by an invisible cultural logic that expresses a profound godlessness beyond ideological distinctions. I will focus on the Swedish context and its peculiarities in order to theorise this cultural logic. In dialogue with Friedrich Nietzsche, I develop a notion of moral emptiness and connect it to the idea of profound godlessness. I then suggest that his creative and affirmative criticism of nihilism is an interesting opening for further debate.
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Agostini, Igor. "Descartes's Proofs of God and the Crisis of Thomas Aquinas's Five Ways in Early Modern Thomism: Scholastic and Cartesian Debates". Harvard Theological Review 108, nr 2 (kwiecień 2015): 235–62. http://dx.doi.org/10.1017/s0017816015000152.
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It is well known that the demonstration of God's existence is a crucial problem in early modern theology and philosophy. In contrast to the medieval period, in the seventeenth century atheism became not only an individual standpoint, but a true philosophical and epistemological position. Accordingly, any attempt to prove the existence of God had to address both atheist and libertine attacks against the classical proofs of his existence. In this sense, it is not possible to understand fully Descartes's metaphysical project, including his proposal of new proofs for the existence of God, without reading it as a reaction to this intellectual context. In spite of the charge of atheism brought against him in theAdmiranda methodus novæ philosophiæ Renati Des Cartes(Utrecht, 1643) by the Utrecht Theologian Gijsbert Voetius (1589–1676) and his follower Maarten Schoock (1614–1669) (who accused Descartes of replacing the traditional arguments for God's existence with new proofs intentionally made susceptible to the criticism of atheists), Descartes consistently claimed that the demonstrations proposed in theMeditationes de prima philosophia(Paris, 1641) aimed to establish the existence of God against the atheists.
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Al Hariri, Youssef, Walid Magdy i Maria K. Wolters. "Atheists versus Theists: Religious Polarisation in Arab Online Communities". Proceedings of the ACM on Human-Computer Interaction 5, CSCW2 (13.10.2021): 1–28. http://dx.doi.org/10.1145/3479505.
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In this study, we investigate the extent of polarisation among theist versus atheist groups on Arab Twitter and their networks. We find four main self-identified groups of Arab users that can be distinguished by different attitudes to religion. In addition to Atheists and Theists, there are Rationalists, who promote rational thinking regardless of religious affiliation, and Tanweeri, who promote religious reforms. Through a keyword search of Twitter account handles and biographies, we identified 2,673 active, public Twitter accounts that clearly state whether they are Atheists, Theists, Tanweeri or Rationalists and analysed the interactions among themselves and the accounts that are followed, retweeted, or mentioned the most in their networks. Depending on the network analysed, we found between four and seven sub-communities that highlight the rich socio-cultural context in which discussions of religion, non-religion, and religious reform unfold. While there was clear online polarisation between atheists and theists, Rationalist and Tanweeri accounts are spread among the two polarised sides, acting as natural bridges. We also found a clear separation between Arab atheists who engage with Arab accounts promoting atheism and those who primarily engage with Western accounts promoting atheism. We discuss implications for the study of religious debate and religious polarisation on social media.
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Dashkovskiy, Petr K., i Natalya S. Dvoryanchikova. "Atheistic Propaganda in the Altai Region as an Element of the State-Сonfessional Policy in 1964–1982". Study of Religion, nr 2 (2019): 47–55. http://dx.doi.org/10.22250/2072-8662.2019.2.47-55.
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The article deals with atheist propaganda in the Altai region during the rule of L.I. Brezhnev. The use of archival material, resolutions of the Central committee of the Communist party of USSR, as well as brochures propagandists allows revealing the main methods and directions of scientific-atheist education in 1964–1982. The main forms of atheistic work in the Altai territory the soviets were atheists; moving groups of atheists; individual form of work. In addition, along with them, mass forms of propaganda of scientific atheism, such as radio, print, and film screenings on atheistic themes, continued to develop and improve. In the Altai region a great influence on the dissemination of scientific atheism led the “Knowledge” society, the Commission is facilitating control over the observance of legislation on religious cults, the regional department of health, medical and educational institutions. Based on archival materials we can talk about some reduction of the role of atheistic propaganda during the period under review, which largely has become abstract in nature. Most of the lectures and discussions held on atheistic problems in the Altai Territory, as a rule, were aimed at covering issues of the history of religion, the emergence of religious holidays, and the description of religious rites. Similar trends in the features of atheistic work were observed in other regions of the countr
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Law, Stephen. "NATURALISM VERSUS THEISM IS A FALSE DILEMMA". Think 19, nr 56 (2020): 103–7. http://dx.doi.org/10.1017/s1477175620000251.
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This article argues that it is a mistake to assume that atheism entails naturalism, that naturalism is what leads someone to embrace atheism, and that atheists must sign up to a ‘naturalistic world-view’.
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Schaefer, Donovan O. "Embodied Disbelief: Poststructural Feminist Atheism". Hypatia 29, nr 2 (2014): 371–87. http://dx.doi.org/10.1111/hypa.12039.
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“I quite rightly pass for an atheist,” Jacques Derrida announces in Circumfession. Grace Jantzen's suggestion that the poststructuralist critique of modernity can also be trained on atheism helps us make sense of this playfully cryptic statement: although Derrida sympathizes with the “idea” of atheism, he is wary of the modern brand of atheism, with its insistence on rationally arranging—straightening out—religion. In this paper, I will argue that poststructural feminism, with its focus on embodied epistemology, offers a way to re‐explain Derrida's “I rightly pass,” and also to carry it forward. Poststructural feminist atheism leads us through Derrida to an embodied disbelief drawing on three dimensions of poststructural feminism: feminist epistemology and material feminism, relationality, and affect theory.
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Salman, Muhammad Salman Mir, i Dr Hafiz Muhammad Sajjad Khan. "Brief Answer to the Big Questions میں تخلیق کائنات کے ملحدانہ دلائل کا تنقیدی جائزہ". Al-Duhaa 2, nr 02 (31.12.2021): 338–53. http://dx.doi.org/10.51665/al-duhaa.002.02.0149.
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Atheism is a major topic of discussion in modern time. Critical study of Contemporary atheist literature is a bona-fide task for the emerging researchers for the decontamination of Muslim youth. On the basis of Rationality, Empiricism and critical thinking, brains are draining toward the realm of non-religions. Every person born on the nature of Islam but onward adopt the prevailing doctrines. In the past century an overwhelming critique has been put in academic field by the new atheists in favouring atheism in masquerading by science.
Science has nothing to do with supernatural or metaphysical phenomena. Atheism is being attributed to modernity. Considering overwhelming scientific attacks by contemporary atheist, it is the need of the hour to tackle account seriously and use Islamic doctrine to cope the penetrating insurgency of atheist through in Islamic world.
Stephen hawking (late) is a famous theoretical physicist and has imparted a valuable influential thoughts regarding origin of time, origin of universe and other hot cosmological and physical issues. Brief answers to the big questions are his last compilation. He argues that for interpretation of origin of Universe nothing has to be with personal God. Instead of attributing God, he attributes the laws of nature for the origin of universe. He argues that it was “time” that causes the universe to begin. He mixed up mythical accounts with the creation accounts as described by the revelation of different religions.
In first chapter, he focused on the question: Is there a God? He deliberately asked the question and mentioned that science has the capacity to answer that very question. He argues that before creation of universe God does not have “time” to initiate or trigger and creation process and hence God does not exit. Hawking arguments regarding origin of Universe and existence of God has been critically analysed.
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AIKIN, SCOTT F. "Does divine hiding undermine Positive Evidential Atheism?" Religious Studies 52, nr 2 (30.03.2015): 205–12. http://dx.doi.org/10.1017/s0034412515000050.
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AbstractPositive Evidential Atheism is the two-part view that our available evidence sufficiently supports the belief that God does not exist and that God's non-existence is a morally good thing. Paul Moser's recent work (2012, 2013, 2014, and forthcoming) provides a case that Positive Evidential Atheism is undermined by ‘intentional divine elusiveness’. This essay defends Positive Evidential Atheism from Moser's objection along two lines: (1) Moser's undercutting argument does not respect the fact that the positivity and evidentiality claims of Positive Evidential Atheism are logically connected, and (2) positive atheists needn't be those from whom God has hidden.
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Apfalter, Wilfried. "Is an Atheist Religion in Austria Legally Possible?" Journal of Law, Religion and State 8, nr 1 (21.08.2020): 93–123. http://dx.doi.org/10.1163/22124810-00801005.
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Abstract In the face of widespread opinion holding that atheism is somehow necessarily separated from religion and opposed to it, the question “Is an atheist religion in Austria legally possible?” is both intriguing and challenging, leading to the cutting edge of contemporary studies on law, religion, and state. By providing a close, focused view on the legal framework concerning an example case in the Republic of Austria, the present article revisits this widespread opinion. It argues that this opinion can be challenged from a legal point of view in at least one concrete case, namely that of a growing group of atheists who try to establish an officially accepted, state-registered religious denominational community of atheists: Atheistische Religionsgesellschaft in Österreich (Atheist Religious Society in Austria), or arg for short. The article discusses this case and concludes that an atheist religion is legally possible in Austria.
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Brovkin, V. V. "Theodorus the Atheist and Ancient Atheism". Siberian Journal of Philosophy 17, nr 2 (2019): 115–27. http://dx.doi.org/10.25205/2541-7517-2019-17-2-115-127.
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It is established that Theodore’s anti-religious views were closely connected with his moral and ethical teaching. It is shown that all known ancient atheists, except Theodore, were inconsistent in their criticism of religious views. It is established that Theodore’s views on the gods and religion were formed in the conditions of the deepening crisis of the Greek polis and the formation of Hellenistic monarchies. It is concluded that Theodore was the most consistent and radical ancient atheist.
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Kaufman, Whitley. "Atheist Overreach: What Atheism Can’t Deliver". Theology Today 77, nr 1 (kwiecień 2020): 108–9. http://dx.doi.org/10.1177/0040573620916724e.
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Wright, Jennifer, i Ryan Nichols. "The Social Cost of Atheism: How Perceived Religiosity Influences Moral Appraisal". Journal of Cognition and Culture 14, nr 1-2 (30.01.2014): 93–115. http://dx.doi.org/10.1163/15685373-12342112.
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AbstractSocial psychologists have found that stereotypes correlate with moral judgments about agents and actions. The most commonly studied stereotypes are race/ethnicity and gender. But atheists compose another stereotype, one with its own ignominious history in the Western world, and yet, one about which very little is known. This project endeavored to further our understanding of atheism as a social stereotype. Specifically, we tested whether people with non-religious commitments were stereotypically viewed as less moral than people with religious commitments. We found that participants’ (both Christian and atheist) moral appraisals of atheists were more negative than those of Christians who performed the same moral and immoral actions. They also reported immoral behavior as more (internally and externally) consistent for atheists, and moral behavior more consistent for Christians. The results contribute to research at the intersection of moral theory, moral psychology, and psychology of religion.
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Brown, Mitch. "Preliminary evidence for an aversion to atheists in long-term mating domains in the Southern United States". Journal of Social and Personal Relationships 39, nr 3 (13.10.2021): 711–33. http://dx.doi.org/10.1177/02654075211045051.
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The centrality of religiosity in selecting long-term mates suggests atheism could be undesirable for that context. Given recent findings suggesting several positive stereotypes about atheists, a largely distrusted group, individuals could prefer atheists in mating domains not emphasizing long-term commitment (i.e., short-term mating). Two studies tasked U.S. participants with evaluating long-term and short-term mating desirability of theists and atheists while assessing perceptions of their personalities. Study 1 indicated atheists were more desirable in short-term mating than long-term mating, though this preference did not translate to being preferred over theists. The pre-registered Study 2 demonstrated this effect is specific to physically attractive targets. Atheists were further perceived as more prone to infidelity, especially when attractive. Results are framed from an evolutionary perspective while discussing anti-atheist prejudice.
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Brown, Mitch. "Preliminary evidence for an aversion to atheists in long-term mating domains in the Southern United States". Journal of Social and Personal Relationships 39, nr 3 (13.10.2021): 711–33. http://dx.doi.org/10.1177/02654075211045051.
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The centrality of religiosity in selecting long-term mates suggests atheism could be undesirable for that context. Given recent findings suggesting several positive stereotypes about atheists, a largely distrusted group, individuals could prefer atheists in mating domains not emphasizing long-term commitment (i.e., short-term mating). Two studies tasked U.S. participants with evaluating long-term and short-term mating desirability of theists and atheists while assessing perceptions of their personalities. Study 1 indicated atheists were more desirable in short-term mating than long-term mating, though this preference did not translate to being preferred over theists. The pre-registered Study 2 demonstrated this effect is specific to physically attractive targets. Atheists were further perceived as more prone to infidelity, especially when attractive. Results are framed from an evolutionary perspective while discussing anti-atheist prejudice.
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Schulzke, Marcus. "The Politics of New Atheism". Politics and Religion 6, nr 4 (16.05.2013): 778–99. http://dx.doi.org/10.1017/s1755048313000217.
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AbstractThis article discusses the political implications of the new atheism movement that has been popularized by writers such as Richard Dawkins, Christopher Hitchens, and Sam Harris. New atheism is largely defined by its political goals, yet it has received relatively little attention from political theorists. To the extent that scholars have commented on new atheists' political thought, they have generally misinterpreted it and presented it as being intolerant. This article will argue that new atheists' attack on religion is largely motivated by their desire to defend a liberal view of politics and liberal values.
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Byron, Chris, i Jesse Lopes. "HUME, KANT, AND FEUERBACH: WHY THE ANTHROPOMORPHIC CRITIQUE REVEALS A FALSE DILEMMA BETWEEN NATURALISTIC ATHEISM AND ANTI-NATURALISTIC THEISM". Think 19, nr 54 (11.12.2019): 55–67. http://dx.doi.org/10.1017/s1477175619000307.
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In current debates concerning atheism, two positions are considered possible: naturalistic atheism or anti-naturalistic theism. Anti-naturalistic theism is motivated by the failure of naturalism to explain the fundamental nature of reality. We, however, endorse anti-naturalistic atheism by reviving the ‘anthropomorphic critique’, arguing that theism misattributes human traits to the deity. Anti-naturalistic atheism is better suited to refute theists, since it undercuts their appeal to science's inadequacies. We trace the anthropomorphic critique from Hume's Dialogues, through Kant's epistemology, and conclude with its reception in Feuerbach. The anthropomorphic critique is an epistemological – not metaphysical – thesis, hence, it is agnostic about the fundamental nature of reality. Yet it convincingly shows that theism is not a tenable position. In essence, we aim to decouple atheism from naturalism, on the basis of a salient critique in the history of modern philosophy, in order to ameliorate current debates between atheists and theists.
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Dabetić, Ilija. "Religion in the postmodern West and the challenges of the new atheism". Kom : casopis za religijske nauke 10, nr 3 (2021): 27–43. http://dx.doi.org/10.5937/kom2201027d.
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Religious truths from universal norms become a matter of individual taste. The idea of religion as a useful lie emerges, placing a human religious life in the sphere of socially lucrative. Violence which was inspired by a fanatical interpretation of religion at the beginning of the 21st century, has encouraged the publication of many works with pronounced atheistic ideas. The term "new atheism" was first mentioned in 2006 in the American magazine "Wired". The topic of the magazine was an increasingly large number of published books promoting anti-religious views, especially the works of Richard Dawkins, Christopher Hitchens Sam Harris and Dennett Daniel. Since then, the term "new atheism" has become more widely used, and it has been included by other contemporary thinkers. The propagandists of these ideas are very active on social networks, blogs and podcast programs. The titles of their best-selling books sound like popular slogans: God is not Great; Breaking the Spell; The End of Faith; Atheist manifesto... Reacting to this ideas, a group of famous thinkers appeared, publicly arguing with new atheists.
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Simpson, Ain, i Kimberly Rios. "Is science for atheists? Perceived threat to religious cultural authority explains U.S. Christians’ distrust in secularized science". Public Understanding of Science 28, nr 7 (5.09.2019): 740–58. http://dx.doi.org/10.1177/0963662519871881.
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A history of perceived conflict between religion and science persists in the U.S. “culture wars” that juxtapose religious and secular worldviews. As modern societies grow increasingly secular, religion is often deemed an impediment to science-based policy-making, whereas science is increasingly associated with atheism. In the present research, we addressed how perceived science–atheism associations affect U.S. Christians’ attitudes toward science. In study 1, participants’ own estimates of atheists’ prevalence in science uniquely predicted distrust in science, and study 2 revealed a causal effect of perceived prevalence of atheists on distrust in science. Studies 3–4 (the latter preregistered) manipulated the concept of science–atheism associations more generally, revealing the same effects. These effects were mediated by the belief that scientists are anti-religion, not by moral distrust toward atheists or fundamentalist religious beliefs. Hence, Christians’ institutional distrust in secularized science may derive largely from a perceived threat to the cultural status of religion.
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Simmons, Jonathan, i Ajay Sandhu. "Between Islam and Islamophobia". Secular Studies 2, nr 2 (16.11.2020): 117–37. http://dx.doi.org/10.1163/25892525-bja10007.
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Abstract We use data from qualitative interviews with forty atheist activists in two Canadian cities to analyze the politics of critiquing Islam in the contemporary political environment. We show that atheist activists struggle to navigate between their criticisms of Islam, their fears of being labeled “Islamophobic” (taken as a synonym for “racist” or “xenophobic”), and their concerns about contributing to anti-Muslim rhetoric. To manage this struggle, atheists rely on stigma management tactics that allow them to hold or express criticisms of Islam without earning racially charged stigmatizing labels. Using these stigma management techniques speaks to the precarious positions of many atheists today as they try to critique Islam without expressing or contributing to prejudicial views against Muslims. This article will interest scholars of religion and nonreligion, especially those interested in the perceived stigmas associated with atheism and stigma management among members of secular movement organizations.
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Letheby, Chris. "Psychedelics, Atheism, and Naturalism Myth and Reality". Journal of Consciousness Studies 29, nr 7 (14.07.2022): 69–92. http://dx.doi.org/10.53765/20512201.29.7.069.
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An emerging body of research suggests that psychedelic experiences can change users' religious or metaphysical beliefs. Here I explore issues concerning psychedelic-induced belief change via a critique of some recent arguments by Wayne Glausser. Two scientific studies seem to show that psychedelic experiences can convert atheists to belief in God, but Glausser holds that academic and popular discussions of these studies are misleading. I offer a different analysis of the relevant findings, attempting to preserve the insights of Glausser's critique while setting the record straight on some important points. For one thing, the studies provide stronger evidence for atheist 'deconversion' than Glausser allows. For another, Glausser's arguments against the 'Metaphysical Belief Theory' of psychedelic therapy involve scientifically dubious claims and inferences. Finally, in evaluating this theory, we ought to focus on its strongest version, which posits belief shifts from metaphysical naturalism to nonnaturalism, rather than from atheism to classical monotheism.
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Simmons, Jonathan. "Feminist Women’s Attitudes towards Feminist Men in the Canadian Atheist Movement". Religion and Gender 10, nr 2 (19.10.2020): 182–201. http://dx.doi.org/10.1163/18785417-01002002.
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Abstract Scholars of nonreligion and atheism have become increasingly interested in how the atheist movement reproduces gender inequalities. This growing research area is especially concerned with atheist activism’s contradictory embracing of gender egalitarianism on the one hand (especially when embedded in a critique of religion) and the exclusion of women from atheist spaces. Limited information is available on male atheists who identify as feminist or who express agreement with feminist goals. Although some scholars have addressed the rejection of feminist claims within organised nonreligion, this article examines both men’s adoption of the feminist label and women’s attitudes towards feminist men in the atheist movement. Drawing from thirty-five semi-structured interviews with atheist activists in Edmonton, Alberta, Canada, I show that some feminist women perceived feminist men as passive or guided by insincere motivations (primarily to earn the attention and approval of women within atheist organisations). These findings shed light on the dilemmas of feminist men in atheist activism and contribute to understanding the gender dynamics of some atheist organisations.
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DeLay, Steven. "Methodological Atheism Considered". Journal for Continental Philosophy of Religion 4, nr 2 (25.10.2022): 133–65. http://dx.doi.org/10.1163/25889613-bja10033.
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Abstract Thirty years after the publication of Dominique Janicaud’s criticism of what he termed the “theological turn” of phenomenology in France, what is the state of the debate? This paper addresses that question, by examining the phenomenology of revelation in Marion, Lacoste, and others, in turn replying to various arguments that have been advanced against the theological turn and on behalf of methodological atheism. Not only is revelation a viable topic of phenomenological analysis, the attempts to formulate a methodologically atheist phenomenology fail.
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Hyman, Gavin. "Dialectics or politics? Atheism and the return to religion". Approaching Religion 2, nr 1 (8.06.2012): 66–74. http://dx.doi.org/10.30664/ar.67493.
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Much scholarly attention has been given to the vast differences in understandings of theism throughout the history of the theological tradition. Rather less attention has been given to differences in understandings of atheism. That there are and have been such differences, however, is obvious. This may be seen in the contemporary context if we juxtapose the ‘newly visible’ atheisms of, for instance, Richard Dawkins and Slavoj Žižek. In previous work, I and several other scholars have drawn attention to the ways in which the existence of different forms of atheism may be explained by the fact that they are responding to and negating very different forms of theism. But there may well be more at stake in differences between atheisms than this.
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Arli, Denni, Tuyet-Mai Nguyen i Phong Tuan Nham. "Are atheist consumers less ethical? Investigating the role of religiosity and atheism on consumer ethics". Journal of Consumer Marketing 38, nr 5 (13.08.2021): 525–39. http://dx.doi.org/10.1108/jcm-04-2020-3755.
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Purpose There is a perception that non-religious consumers are less ethical than religious consumers. Studies found prejudices against atheists around the world and assumed that those who committed unethical behavior were more likely to be atheists. Hence, first, the purpose of this study is to investigate the effect of consumers’ intrinsic religiosity, extrinsic religiosity and atheism on consumers’ ethical beliefs. Second, this study attempts to segment consumers and identify differences between these segments. Design/methodology/approach Using data from 235 study participants in the USA and 531 in Vietnam. Subsequently, a two-step cluster approach was used to identify segments within these samples. Findings The study results show consumers’ intrinsic religiosity negatively influences all consumers’ unethical beliefs. Similarly, atheism also negatively influences all consumers’ unethical beliefs. This study also complements other studies exploring consumer ethics in developing countries. In addition, the segmentation analysis produced unique segments. The results from both samples (USA and Vietnam) indicated that non-religious consumers are less likely to accept various unethical behaviors compared to religious consumers. Religious consumers are not necessarily more ethical and atheism consumers are not necessarily less ethical. In the end, are implications for business ethics, religious and non-religious leaders on how to view the impact of beliefs on consumer ethical behaviors. Originality/value This is one of the first few studies investigating the impact of atheism on consumer ethics. The results of this study further extend the knowledge of study in consumer ethics by comparing consumers’ religiosity and atheism.