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De Lubac traces the origin of 19th century attempts to construct a humanism apart from God, the sources of contemporary atheism which purports to have 'moved beyond God.' The three persons he focuses on are Feuerbach, who greatly influenced Marx; Nietzsche, who represents nihilism; and Comte, who is the father of all forms of positivism. He then shows that the only one who really responded to this ideology was Dostoevsky, a kind of prophet who criticizes in his novels this attempt to have a society without God. Despite their historical and scholarly appearance, de Lubac's work clearly refers to the present. As he investigates the sources of modern atheism, particularly in its claim to have definitely moved beyond the idea of God, he is thinking of an ideology prevalent today in East and West which regards the Christian faith as a completely outdated.
This collection of essays by one of the world's best-known philosophers directly addresses the many and diverse aspects of this branch of humanist philosophy. Included in the author's theses are "Fundamentals of Unbelief", "Defending Knowledge and Responsibility", "Scientific Socialism", and "Freedom and Human Nature".
This book brings together a diverse and wide-ranging group of thinkers to forge unsuspecting conversations across the humanist and non-humanist divide. How should humanism relate to a non-humanist world? What distinguishes “humanism” from the “non-humanist?” Readers will encounter a wide-range of perspectives on the terms bringing together this volume, where “Humanism” “Non-Humanist” and “World” are not taken for granted, but instead, tackled from a wide variety of perspectives, spaces, discourses, and approaches. This volume offers both a pragmatic and scholarly account of these terms and worldviews allowing for multiple points of analytical and practical points of entry into the unfolding dialogue between humanism and the non-humanist world. In this way, this volume is attentive to both theoretically and historically grounded inquiry and applied practical application.
Moral behavior does not begin and end with religion but is in fact a product of evolution.
The Western World is becoming atheist. In the space of three generations churchgoing and religious belief have become alien to millions. We are in the midst of one of humankind's great cultural changes. How has this happened? Becoming Atheist explores how people of the sixties' generation have come to live their lives as if there is no God. It tells the life narratives of those from Britain, Western Europe, the United States and Canada who came from Christian, Jewish and other backgrounds to be without faith. Based on interviews with 85 people born in 18 countries, Callum Brown shows how gender, ethnicity and childhood shape how individuals lose religion. This book moves from statistical and broad cultural analysis to use frank, humorous and sometimes harrowing personal testimony. Becoming Atheist exposes people's role in renegotiating their own identities, and fashioning a secular and humanist culture for the Western world.
A spirited defense of secular humanism against fundamentalist critics.
Gloriously maddening though this book will be to those who want humanism to have no connection to religion whatever, its purpose is both generous and hopeful: to demonstrate, to both Christians and post-Christians alike, how much better we understand each other than we think we do. - Francis Spufford Theo Hobson is an exceptionally acute observer of the difficulties and opportunities created by our largely secular age. He can see the self-deceptions we are engaged in as regards our debts to religion – and, in this beautiful book, charts a wise course to a saner world. - Alain de Botton With his usual crisp and rigorous analysis, Theo Hobson invites us to recognise that the core moral values of liberal modernity did not fall ready-made from a secular heaven but are the deposit of a long theological tradition. But – just as typically – he makes it clear that this is a challenge to contemporary religious complacency at least as much as to a smug and patronising secularity. A fine, provocative book. - Rowan Williams In this compelling account of the origins and evolution of our secular worldview, Theo Hobson shows how Christian values continue to underpin our public morality, how faith remains indispensable to Western humanism, and how atheistic humanism represents a dead end. At the same time, he offers a timely warning against the dangers of a religious-secular culture war, given the radically politicized and destructive forms of religion endemic in the world today Here is a fresh and provocative argument about religion and politics – but one that doesn’t fit into the normal boxes. It suggests that although the public creed of the West is best described as ‘secular humanism’ we can only really understand and affirm secular humanism if we see how firmly it is based on Christian norms and values. If we don’t, the West is divided: mired in a stagnant stand-off between fundamentalist atheism and an equally hard-line Christian theism. This book offers a more nuanced and historically more persuasive way forward, showing just how much our secular morality owes to Christianity, and how it can only find coherence through a new and positive view of its origins.
In the tradition of Voltaire''s Philosophical Dictionary, Ambrose Bierce''s Devil''s Dictionary, and Joseph McCabe''s Rationalist Encyclopedia, this accessible dictionary addresses the contemporary need for a reference book that succinctly summarizes the key concepts, current terminology, and major contributions of influential thinkers broadly associated with atheism, skepticism, and humanism. In the preface, author Bill Cooke notes that his work is intended "for freethinkers in the broadest sense of the word: people who like to think for themselves and not according to the preplanned routes set by others." This dictionary will serve as a guide for all those people striving to lead fulfilling, morally responsible lives without religious belief. Readers are offered a wide range of concepts, from ancient, well-known notions such as God, free will, and evil to new concepts such as "eupraxsophy." Also included are current "buzzwords" that have some bearing on the freethought worldview such as "metrosexual." The names of many people whose lives or work reflect freethought principles form a major portion of the entries. Finally, a humanist calendar is included, on which events of interest to freethinkers are noted. This unique, accessible, and highly informative work will be a welcome addition to the libraries of open-minded people of all philosophic persuasions.
Humanism and the Death of God is a critical exploration of secular humanism and its discontents. Through close readings of three exemplary nineteenth-century philosophical naturalists or materialists, who perhaps more than anyone set the stage for our contemporary quandaries when it comes to questions of human nature and moral obligation, Ronald E. Osborn argues that "the death of God" ultimately tends toward the death of liberal understandings of the human as well. Any fully persuasive defense of humanistic values--including the core humanistic concepts of inviolable dignity, rights, and equality attaching to each individual--requires an essentially religious vision of personhood. Osborn shows such a vision is found in an especially dramatic and historically consequential way in the scandalous particularity of the Christian narrative of God becoming a human. He does not attempt to provide logical proofs for the central claims of Christian humanism along the lines some philosophers might demand. Instead, this study demonstrates how philosophical naturalism or materialism, and secular humanisms and anti-humanisms, might be persuasively read from the perspective of a classically orthodox Christian faith.
The New Atheists' claim that religion always leads to fanaticism is baseless. State-backed religion results in tyranny. Sacred humanists work to implement their highest values that will improve this world; separation of church and state, eliminating denigration of nonbelievers, assuring just governance, and preventing human trafficking.