Download Atheism: A Guide for the Perplexed (Guides for the by Kerry Walters PDF

By Kerry Walters

Atheism: A advisor for the at a loss for words strikes past the polemics to give an outline of atheism that's rigorous yet nonetheless obtainable to the expert layperson in addition to to the undergraduate scholar in philosophy and theology. After a initial research of what atheists suggest after they use the phrases 'atheism' and 'God'-a even more advanced research than one may possibly suspect-the booklet explores the diversities and similarities among 'old' and 'new' atheism; locations atheism of both type in context by means of reading the naturalistic worldview that grounds it; presents a quick historic comic strip of atheism; examines a few arguments opposed to God-belief; investigates even if an atheist worldview is in keeping with ethics and a feeling of purposefulness; inquires into no matter if the present militancy opposed to spiritual trust is pertinent or a crimson herring; and concludes with a couple of feedback for persevered discussion among believers and nonbelievers.

The objective all through is to provide a balanced, non-partisan advent to the worldview, ideas, and arguments of atheism that highlights the position's strengths in addition to its weaknesses.

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Additional resources for Atheism: A Guide for the Perplexed (Guides for the Perplexed)

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For atheists and theists to change their minds about God would mean that they’d have to either completely throw over their respective worldviews, or so seriously modify them that they come to look through very different lenses indeed. The first task is well-nigh impossible, and the second extremely difficult. This isn’t to deny that atheists occasionally become theists and theists sometimes do lose their faith and embrace atheism. It’s only to say that merely fiddling with a belief here or a belief there within the framework of their old worldviews isn’t likely to lead to the change of mind that Flew is asking about.

The outwardly expanding circles are peripheral beliefs. The former are axiomatic, simply accepted as givens. When they are consciously articulated, they aren’t typically argued for so much as argued from. They are neither explanations, theory, nor method, but instead serve as the crucible from which one’s understanding of reality and self-identity, ethical values, political positions, evaluative standards, and so on are all generated. The peripheral beliefs that cluster around them may be confirmed, modified, or rejected by appeals to logic, experience, or consistency.

The nineteenth-century orientalist Max Muller called this denial of folk gods “adevism” (from the Sanskrit deva = deity). All atheists are adevists, but not all adevists are atheists. The pre-Socratic philosopher Xenophanes (570–480 BCE), for example, famously satirized religious belief. ” But this is ridiculous, continues Xenophanes. “If cattle or lions had hands, so as to paint with their hands and produce works of art as men do, they would paint their gods and give them bodies in form like their own—horses like horses, cattle like cattle” (Nahm 1964, p.

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