By Russell Blackford
Tackling a bunch of myths and prejudices typically leveled at atheism, this fascinating quantity bursts with glowing, eloquent arguments on each web page. The authors rebut claims that variety from atheism being simply one other faith to the alleged atrocities devoted in its name.
- An available but scholarly remark on hot-button matters within the debate over non secular belief
- Teaches serious pondering talents via designated, rational argument
- Objectively considers each one delusion on its merits
- Includes a historical past of atheism and its advocates, an appendix detailing atheist corporations, and an in depth bibliography
- Explains the diversities among atheism and comparable thoughts akin to agnosticism and naturalism
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Extra resources for 50 Great Myths About Atheism
3d 678 (7th Cir. 2005)), which involved the rights of an inmate, James Kaufman, within the Wisconsin prison system. Mr Kaufman invoked the courts to pursue a number of grievances about his treatment by prison officials. One of these was that his First Amendment rights were violated by a refusal to allow him to form a study group for atheist inmates. He intended that the group would study such matters as religious doctrines and practices, apparently from an atheistic perspective. The United States Court of Appeals for the Seventh Circuit upheld his claim in this regard, and was thus prepared to treat Kaufman's atheistic view of the world as his religion for the relevant purpose.
We will return to certain aspects in the first batch of myths we examine, but here's an overview of our approach. Even atheists, and the various organizations they have formed, often argue about what the proper atheistic view should be regarding the existence of gods, including the traditional God of Christianity, Islam, and Judaism. Some argue that an atheist is simply a person who does not believe in God. Others claim that an atheist must think that there is incontrovertible proof that God does not exist.
For instance, in Britain a decline in the rate of affiliation with traditional religious institutions has not been countered by a rising rate of membership in nontraditional institutions (Bruce, 2001), and 50 years of polling reveals that an actual decline in religious beliefs shadows the drop in participation. A 2011 survey shows seemingly contradictory results. ” One could easily interpret this as indicative of Britain remaining a predominantly religious country. ” Much hinges, then, on how one interprets religious identification, when those who identify with a religion indicate in a strong majority that they do not consider themselves religious (British Humanist Association, 2011).