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Black Freethinkers is the first study to offer a comprehensive historical treatment of African American freethought (including atheism, agnosticism, and secular humanism) from the nineteenth century to the present.
This volume brings together for the first time case studies on secularists of the 19th and early 20th centuries in national and transnational perspectives including examples from all over Europe. Its focus is on freethinkers taken as secular avant-gardes and early promoters of secularity. The authors of this book deal with multiple historical, religious, social, and cultural backgrounds and, in these contexts, analyze freethinkers' organizations, projects, networks, and contributions to forming a secular worldview, in particular, the promotion of concrete undertakings such as civil baptism or initiatives to leave church. Next to this secularist agenda, the contributions also take into account ambivalences and difficulties freethinkers were faced with, namely, the tensions between a national self-image and the transnational direction the movement has taken; the regional base of many projects and their transregional horizon; freethinkers' cultural programs and their immanent political mission; and the dialogue with respectively the conceptual distinction from other secularist groups. Readers interested in the history of secularity will learn that it was a heterogeneous enterprise already in its beginnings. This set the course for later European and global developments.
Reissuing works originally published between 1973 and 1997, Routledge Library Editions: 19th Century Religion (18 volumes) offers a selection of scholarship covering historical developments in religious thinking. Topics include the origin of Catholicism in America, sexual liberation and religion in Europe, and the emergence of Atheism in Victorian England. This set also includes collections of sermons and essays from some of the most influential preachers of the nineteenth century.
This book explores the culture, politics, and ideas of the nineteenth-century German secularist movements of Free Religion, Freethought, Ethical Culture, and Monism. In it, Todd H. Weir argues that although secularists challenged church establishment and conservative orthodoxy, they were subjected to the forces of religious competition.
Successor to the highly acclaimed Encyclopedia of Unbelief (1985), edited by the late Gordon Stein, the New Encyclopedia of Unbelief is a comprehensive reference work on the history, beliefs, and thinking of America''s fastest growing minority: those who live without religion. All-new articles by the field''s foremost scholars describe and explain every aspect of atheism, agnosticism, secular humanism, secularism, and religious skepticism. Topics include morality without religion, unbelief in the historicity of Jesus, critiques of intelligent design theory, unbelief and sexual values, and summaries of the state of unbelief around the world.In addition to covering developments since the publication of the original edition, the New Encyclopedia of Unbelief includes a larger number of biographical entries and much-expanded coverage of the linkages between unbelief and social reform movements of the 19th and 20th centuries, including the labor movement, woman suffrage, anarchism, sex radicalism, and second-wave feminism.More than 130 respected scholars and activists worldwide served on the editorial board and over 100 authoritative contributors have written in excess of 500 entries. The distinguished advisors and contributors--philosophers, scientists, scholars, and Nobel Prize laureates--include Joe Barnhart, David Berman, Sir Hermann Bondi, Vern L. Bullough, Daniel Dennett, Taner Edis, the late Paul Edwards, Antony Flew, Annie Laurie Gaylor, Peter Hare, Van Harvey, R. Joseph Hoffmann, Susan Jacoby, Paul Kurtz, Gerd Lüdemann, Michael Martin, Kai Nielsen, Robert M. Price, Peter Singer, Victor Stenger, Ibn Warraq, George A. Wells, David Tribe, Sherwin Wine, and many others. With a foreword by evolutionary biologist and best-selling author Richard Dawkins, this unparalleled reference work provides comprehensive knowledge about unbelief in its many varieties and manifestations.
Since the late twentieth century, there has been a strategic campaign to recover the impact of Victorian women writers in the field of English literature. However, with the increased understanding of the importance of interdisciplinarity in the twenty-first century, there is a need to extend this campaign beyond literary studies in order to recognise the role of women writers across the nineteenth century, a time that was intrinsically interdisciplinary in approach to scholarly writing and public intellectual engagement.
Today atheists, it seems, are everywhere. Nonbelievers write best-selling books and proudly defend their views in public; they have even hired a lobbyist. But, as political scientist Richard J. Meagher shows, atheist political activism is not a new phenomenon. From the "Freethought" movement of the late 1800s, to postwar "rationalists" and "humanists," to today's proud atheists, nonbelievers have called for change within a resistant political culture. While atheist organizing typically has been a relatively lonely and sad affair, advances in technology and new political opportunities have helped atheists to finally gain at least some measure of legitimacy in American politics. In Atheists in American Politics, one of the first works to take atheism seriously as a social movement, Meagher highlights key moments within the political history of atheism and freethought, and examines how the changing circumstances that surround the movement help explain political mobilization. In doing so, this book also highlights the ways that social movements in general gain momentum, and how a number of interlocking factors are often necessary to enable a movement to "take off" in American politics.
From the very beginning James Joyce's readers have considered him as a Catholic or an anti-Catholic writer, and in recent years the tendency has been to recuperate him for an alternative and decidedly liberal form of Catholicism. However, a careful study of Joyce's published and unpublished writings reveals that throughout his career as a writer he rejected the church in which he had grown up. As a result, Geert Lernout argues that it is misleading to divorce his work from that particular context, which was so important to his decision to become a writer in the first place. Arguing that Joyce's unbelief is critical for a fuller understanding of his work, Lernout takes his title from Ulysses, "I believe, O Lord, help my unbelief. That is, help me to believe or help me to unbelieve?", itself a quote from Mark 9: 24. This incisive study will be of interest to all readers of Joyce and to anyone interested in the relationship between religion and literature.