By Dale McGowan
The effortless option to comprehend atheism and secular philosophy
For humans looking a non-religious philosophy of existence, in addition to believers with atheist acquaintances, Atheism For Dummies deals an clever exploration of the old and ethical case for atheism. frequently wildly misunderstood, atheism is a mundane lifestyle in accordance with the certainty that fact is an association of actual subject, without any consideration of unverifiable religious forces.
Atheism For Dummies deals a quick historical past of atheist philosophy and its evolution, explores it as a old and cultural move, covers vital old writings at the topic, and discusses the character of ethics and morality within the absence of faith.
• an easy, but clever exploration of a regularly misunderstood philosophy
• Explores the variations among particular and implicit atheism
• A finished, readable, and punctiliously independent resource
As the variety of atheists around the world keeps to develop, this e-book deals a large figuring out of the topic for these exploring atheism as an method of dwelling.
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Extra info for Atheism For Dummies
28; Vickers, 2008, p. 13). Lucy Vickers, for example, states that a belief in God may unite the monotheistic faiths of Judaism, Islam and Christianity but would not include polytheistic faiths, such as Hinduism, or non-theistic beliefs, such as Buddhism, despite these latter two being recognized as ‘world religions’. Part of the difficulty for these scholars is in relation to less ‘well-known religions’ such as Paganism, new religions or those adhered to by few followers, and moreover, the extent to which beliefs such as veganism, pacifism, atheism or humanism might be included (Vickers, 2008, p.
Xiii; see also Anidjar, 2003; 2008, discussed in Chapter 4). Thus, for Masuzawa, ‘Islam came to stand as the epitome of the racially and ethnically determined, non-universal religions’ (2005, p. xiii). Robert Miles and Malcolm Brown (2003) trace the representation of nonchristianness further back to the crusader and medieval period in their work. They highlight how European perceptions of Muslims came to circulate either in theological terms or in racial terms, or indeed both. For example, they point out that in the crusader period, the key characterization of Muslims and Islam was that of a theological heresy and ‘negation of Christianity’ (2003, p.
Troeltsch acknowledged different peoples as configuring their own ‘foundational truths’ within the framework of ‘their own personal or racial psychic life’ (Masuzawa, 2005, p. 319). However, as Masuzawa argues, the language of religious plurality within the work of scholars such as Troeltsch only hid what many religion scientists believed to be the truth about Christianity’s universality (in its Protestant form) and certainly it being the religion of Europe (2005, p. 319). Thus, for Troeltsch and his contemporaries, religion as a concept largely remained the ‘general and transcultural’ and therefore universal phenomenon that had emerged from the Christian theological framework (Masuzawa, 2005, p.