Relevant bibliographies by topics / Atheism

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Atheism'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Atheism"

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Eller, Jack David. "Atheism is Global Atheism." Socio-Historical Examination of Religion and Ministry 2, no. 2 (October 1, 2020): 66–86. http://dx.doi.org/10.33929/sherm.2020.vol2.no2.05.

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Accepting Diller’s challenge to justify “global atheism,” despite its supposed crushing burden of knowledge, this paper argues that the global atheist bears no extraordinary burden. In fact, all atheism is global atheism, as an atheist lacks any and all god-beliefs; while a local theist, who accepts one of the myriad god-beliefs over all others, has a special burden to account for that choice. Surveying the diversity of god-concepts across religions and how atheists dismiss and discard them, this paper provides an inductive and philosophical foundation of global atheism—as well as illustrating that local theisms are more prone to blending and overlapping than allowed in Diller’s scheme.
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Isomaa, Robin. "How to Think like an Atheist." Approaching Religion 14, no. 2 (April 30, 2024): 132–51. http://dx.doi.org/10.30664/ar.137472.

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Atheism has had a strong presence on YouTube since its founding in the mid-2000s, which coincided with the rise of the new atheism movement, and lay atheists were quick to use the platform to spread new atheist ideas. Drawing from a sample of sixty-five atheist YouTube channels located and observed through online ethnographic methods, this article views YouTube videos as educational resources for atheists. It investigates different types of educational videos and ways of thinking about science, philosophy, and religion that atheist content creators utilize and promote. The analysis reveals that they consistently frame these domains of knowledge through the truth claims they make and generally construct them within a hierarchical framework, with scientific knowledge at the top and religious knowledge at the bottom. Overall, their educational content reproduces new atheist discourses around these subjects, revealing the continuing influence of new atheism, two decades after its emergence. Furthermore, the popularity of videos that debunk arguments from religious apologists suggests that the intended audience of these videos includes both atheists, who are expected to need to learn to defend their atheism in debate with religious others, and “potential atheists”, religious believers who can be deconverted using rational arguments.
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Hubble, Cale. "Sacred Things of Contemporary Anglophone Atheism." International Journal for the Study of New Religions 4, no. 1 (September 7, 2013): 81–112. http://dx.doi.org/10.1558/ijsnr.v4i1.81.

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Contemporary Anglophone atheism—popularly known as the “New Atheism”—may be characterized as a diffuse movement in Anglophone societies whose members are defined by an affiliation with and high respect for a set of celebrities, books and values. Individuals such as Christopher Hitchens, texts such as The God Delusion, and values such as personal autonomy are some of the key identifying markers that these atheists use to define themselves and their group. The article uses a Durkheimian notion of sacredness to understand the relationship between members, the collective identity of the group, and these central objects. Such identifying markers of the movement may be used in further research to identify affiliates of the movement or distinguish it from other atheisms. Fieldwork research was conducted at the Global Atheist Convention held in Melbourne, Australia on 13–15 April 2012.
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van der Veen, A. Maurits, and Erik Bleich. "Atheism in US and UK Newspapers: Negativity about Non-Belief and Non-Believers." Religions 12, no. 5 (April 21, 2021): 291. http://dx.doi.org/10.3390/rel12050291.

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Atheists are among the most disliked “religious” groups in the United States, but the origins of this aversion remain poorly understood. Because the media are an important source of public attitudes, we analyze coverage of atheism and atheists in American and British newspapers. Using computational text analysis techniques, including sentiment analysis and topic modeling, we show that atheism is portrayed negatively by the print media. Significantly, we show that greater negativity is associated with atheism as a concept than with atheists as individuals. Building on this insight, and challenging arguments that prominent atheist intellectuals attract negative coverage, we also find that coverage of famous atheists is actually more positive than that of atheists or atheism in general. Overall, our findings add a new dimension to scholarship on differences between individual-targeted and group-targeted tolerance in public attitudes, establishing for the first time that media coverage mirrors such differences.
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Louw, Maria. "Atheism 2.0: Searching for Spaces for Atheism in Contemporary Kyrgyzstan." Central Asian Affairs 6, no. 2-3 (May 13, 2019): 206–23. http://dx.doi.org/10.1163/22142290-00602007.

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Recent studies have convincingly demonstrated that Soviet state atheism continues to influence how religion is understood and practiced in present-day Central Asia. In Kyrgyzstan, however, a new generation of atheists is emerging whose ideas about atheism—and about religion—are informed more by globally circulating neo-atheist ideas and images. This paper explores their efforts to live atheist lives and be true to their atheist convictions, and the images of religion that play into the process. Focusing on the role of social media in particular, I will argue that while many, at least initially, embrace these platforms as ways to encounter like-minded individuals and experience moral community, what they encounter there are often images of atheism and its religious “others” with which they cannot identify and which often seem irrelevant to the challenges of everyday life, in which coexistence with (and caring for) religious others are central concerns for many.
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Yahya, Yuangga Kurnia. "State Policies and The Increasing Number of Atheism in The Middle East: A Case Study of Saudi and Turkey." Jurnal CMES 15, no. 1 (June 28, 2022): 13. http://dx.doi.org/10.20961/cmes.15.1.55942.

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<p>This study aims to see the correlation between state policies and the increasing number of atheism in Turkey and Saudi Arabia. These two countries were chosen because they represent two countries with a majority Muslim population that apply Islamic law and treat atheism differently. Using LeDrew's trajectory to atheist conversion perspective, this study attempts to explore the correlation between the two. This study shows that both secular country and Islamic kingdoms have the same potential in the phenomenon of conversion to atheism. This is supported by various things that encourage them to be skeptical of religion such as women's issues, violence, discrimination, and so on brought by The New Atheist. The existence of social media assistance also helps atheists to declare themselves as atheists in cyberspace.</p>
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Wojtysiak, Jacek. "Is an Atheist Unjust? Theism vs. Atheism Debate in the Light of Moral and Epistemic Imperatives." European Journal for Philosophy of Religion 7, no. 1 (March 21, 2015): 89–103. http://dx.doi.org/10.24204/ejpr.v7i1.131.

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In the article I reconstruct Karol Wojtyła’s argument against atheism. According to Wojtyła, an atheist is unjust because of not rendering absolute honour to God. In my opinion the argument is sound if one applies it to theists or negative atheists (but not to positive atheists) and if one presupposes that there are moral obligations to only supposed persons. The argument meets some objections (amongst others, the problems of multiplying obligations and the inability of an atheist giving honour to God). A discussion of them leads me to an interpretation of the theism-atheism controversy as being the conflict of two imperatives: the imperative of justice and the imperative of evidence.
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Taira, Teemu. "New Atheism and the Criticism of Islam." Temenos - Nordic Journal for the Study of Religion 60, no. 1 (June 17, 2024): 157–77. http://dx.doi.org/10.33356/temenos.136734.

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One of the ideas in the debates concerning anti-Islamic activities is that atheists, especially prominent celebrity atheists – commonly known as ‘New Atheists’ – have provided support and justification for anti-Islamic attitudes and activities. Given that Sam Harris, one of the so-called New Atheists, stated that he started writing his first book, The End of Faith (2004), immediately after the 9/11 attacks, criticism of Islam is expected to be prevalent among some atheists. The more interesting questions, however, concern what kind of criticism there is, how to make sense of its reasons and motivations, whether it dominates the New Atheist agenda (as some argue), and whether the criticism has been somehow influential in various localities. In examining New Atheist publications and their possible presence at the local level, particularly in Finland, this article suggests that an exceptionally pronounced anti-Islamic approach applies mainly to Harris rather than to New Atheism as a whole. Instead, several other significant aspects come into play, highlighted by other New Atheists, and this is largely true of local atheist activism too. Thus, while a weak link between New Atheists and anti-Islamic activities can be made because of their promotion of strong criticism of religion, New Atheism is not the key to understanding such activities, at least in the Finnish context.
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Glausser, Wayne. "Psychedelic Drugs and Atheism: Debunking the Myths." Religions 12, no. 8 (August 8, 2021): 614. http://dx.doi.org/10.3390/rel12080614.

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Two recent surveys of people who took psychedelic drugs and reported “God experience encounters”, along with successful clinical trials using psychedelic therapy for depression, have given rise to public misconceptions about psychedelics and atheism. Specifically, three inferences have been drawn: (1) that the psychedelic experience tends to dissolve atheist convictions; (2) that atheist convictions, once dissolved, are replaced with traditional monotheist beliefs; and (3) that atheism and depression somehow correlate as afflictions for which psychedelic drugs offer relief. This paper argues, based on analysis of the studies and trials along with relevant supplemental evidence, that each of these popular inferences is substantially misleading. Survey data do not indicate that most psychedelic atheists have cleanly cut ties with their former convictions, and there is strong evidence that they have not traded atheism for traditional monotheism. Both personal testimony and the effectiveness of microdose clinical trials serve to complicate any notion that a psychedelic drug alleviates symptoms of depression by “curing” atheism. The paper then extends its focus to argue that the broader field of neurotheology includes elements that contribute to these popular misconceptions.
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McAnulla, Stuart. "Radical atheism and religious power: new atheist politics." Approaching Religion 2, no. 1 (June 8, 2012): 87–99. http://dx.doi.org/10.30664/ar.67495.

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The increased visibility of assertive forms of atheism has provoked much public debate. This article argues that new atheism primarily seeks to contest what it considers to be the unjustifiably powerful role of religion through a multifaceted challenge to religious beliefs, practices and institutions. Influential theories of power are drawn upon to unpack the character of new atheist positions. It is proposed that new atheism seeks to challenge four perceived ‘dimensions‘ of religious power, in particular (i) religion’s role in public decision-making; (ii) the ability of religious groups to shape policy agendas; (iii) the power of religion to create preferences that run counter to an individual’s true interests and, (iv) the role of religion in constituting forms of subjectivity more generally. Focussing particularly on the role of atheism in the UK, the paper also considers the implications such thinking has had on atheist practice and activism. The paper also considers how defenders of religion have reacted to the challenges posed by new atheism. It is argued that religious groups and authors have largely focussed on defending the role of religious faith and the significance of God in people’s lives, rather than explicitly defending what new atheists consider to be the unfair institutional privilege accorded to some religious organisations.
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Dissertations / Theses on the topic "Atheism"

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Linford, Daniel J. "Atheism and Analogy: Aquinas Against the Atheists." Thesis, Virginia Tech, 2014. http://hdl.handle.net/10919/48434.

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In the 13th century, Thomas Aquinas developed two models for how humans may speak of God - either by the analogy of proportion or by the analogy of proportionality. Aquinas's doctrines initiated a theological debate concerning analogy that spanned several centuries. In the 18th century, there appeared two closely related arguments for atheism which both utilized analogy for their own purposes. In this thesis, I show that one argument, articulated by the French materialist Paul-Henri Thiry Baron d'Holbach, is successful in showing that God-talk, as conceived of using the analogy of proportion, is unintelligible non-sense. In addition, I show that another argument, articulated by Anthony Collins (Vindication of Divine Attributes), George Berkeley (chapter IV of Alciphron), and David Hume (chapter XII of Dialogues Concerning Natural Religion) can be restructured into an argument for the position that the analogy of proportionality makes the distinction between atheism and theism merely verbal. Since both of these are undesirable consequences for the theist, I conclude that Aquinas's doctrine of analogy does not withstand the assault of 18th century atheists.
Master of Arts
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Hunt, Tony L. "Atheism the great suppression /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p074-0069.

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Smith, Jonathan Daniel. "Atheism and moral scepticism." Thesis, University of Sheffield, 2010. http://etheses.whiterose.ac.uk/14967/.

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Many philosophers have argued, and continue to argue, that if atheism is true - if there is no transcendent creator of the universe or parts of it (most importantly, no transcendent creator of life on earth and of human beings) - then there are no moral truths. In this essay, I argue for the related but different thesis that atheists have reason to accept the claim that all of their moral beliefs are unwarranted (or unjustified), a claim I refer to as "moral scepticism". After explaining atheism and providing some metaethical preliminaries, I consider some empirical findings that might be thought to support the idea that everyone should embrace moral scepticism regardless of whether they are atheists; I argue that they do not support that idea. Going on to discuss Darwinism and morality, I develop what I call the argument for atheistic Darwinian moral scepticism. While this argument gives atheists reason to embrace moral scepticism, advocates of theism - the most widely defended alternative to atheism - do not have reason to consider their moral beliefs unwarranted, or at least not the same reason that atheists do. Acknowledging that atheists could avoid the argument for atheistic Darwinian moral scepticism if they can maintain an expressivist (or quasi-realist) understanding of the function of moral thought and discourse, I nevertheless argue that there is good reason to believe that expressivism is false. Lastly, I consider some consequences of atheists embracing moral scepticism, arguing against the moral fictionalist idea that moral sceptics can simply pretend to have warranted moral beliefs and carry on much as before. I also suggest that atheists will not be able to endorse two kinds of argument that many of them have wanted to endorse: the argument from evil against theism and moral arguments against purported divine revelations.
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Baker, Joseph O., and Buster G. Smith. "Atheism, Agnosticism, and Irreligion." Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etsu-works/442.

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Research on the topics of atheism, agnosticism, and irreligion has been limited during much of the last century. We explain the reasons for a lack of research in this field and discuss the recent interest in this topic. The most recent wave of research has been concentrated during the past decade and tends to look at the dual issues of who composes the religiously unaffiliated and why they choose this self-identification. Recent research has begun to take a much wider and deeper view on the subject. This includes research on particular segments of the population such as atheists, as well as understanding how the religiously unaffiliated are viewed by the broader culture. We conclude by describing important directions for future research. In particular, there is a need to break out the separate forms of irreligion and use creative new methodologies to find and study this significant portion of the population.
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Gervais, Will Martin. "Do you believe in atheists? Trust and anti-atheist prejudice." Thesis, University of British Columbia, 2008. http://hdl.handle.net/2429/1549.

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Recent polls (e.g., Edgell, Gerteis & Hartmann, 2006) have consistently found that atheists are the least liked group in America today, a type of prejudice that has barely been researched. This anti-atheist prejudice is surprising because atheists do not constitute a cohesive, recognizable, or powerful group. To the degree that people feel that religion provides a unique and necessary source of morality, they may dislike atheists primarily because of moral distrust towards them. This suggests a distinct origin for anti-atheist prejudice that sets it apart from ethnic, racial, and gender prejudice. We explored this broad hypothesis in a series of three experiments. First, we find that on an implicit level anti-atheist prejudice is driven by distrust rather than a feeling of generalized unpleasantness towards atheists. Second, we find that discrimination against atheists is limited to contexts requiring a high degree of trust. Finally, we find that anti-atheist prejudice is malleable. These findings are discussed in terms of prominent evolutionary theories of religion.
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Leckie, Raina. "Exploring religious bias and perceptions of atheism." Honors in the Major Thesis, University of Central Florida, 2013. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/868.

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Much research focuses on religious bias and in particular the marginalization of Muslims in America. What initially surprised post 9-11 researchers is that participants typically rank atheists lower than Muslims in the areas of private and public trust. Further research is needed to continue to understand the nature and extent of religious-based bias. The present study explores whether a job candidate's religion impacts perception of the candidate's "hireability" and source credibility, including elements of trustworthiness, expertise and attractiveness. Participants were randomly assigned to review an identical version of a resume in which only the implied religion of the candidate was manipulated. One line of the candidate's resume suggested that the candidate was Christian, Muslim, Scientologist, Atheist or no religion was indicated. Participants then rated the candidate using a 3-question Hireability Index (Rudman & Glick, 2001) and the Source-Credibility Scale (SCS: Ohanian, 1990). The SCS contains 3 subscales measuring Attractiveness, Expertise and Trustworthiness. In this study, attractiveness emerged as a variable influenced by the religion of the candidate. Trends in the data also suggest that the candidate's religion may influence the candidate's overall Hireability Index score as well. The results suggest that religion may influence variables related to hireability but seem to more strongly influence personal variables such as ratings of attractiveness when the ratings are made by participants who are young and educated.
B.S.
Bachelors
Sciences
Psychology
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Ford, J. "Godless Greece : atheism in Greek society." Thesis, University of Liverpool, 2017. http://livrepository.liverpool.ac.uk/3009604/.

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Was atheism in the ancient world really ‘scarcely imaginable’? This thesis confronts the notion that religion was embedded in the environment and mentality of the ancient Greeks to the extent that atheism became cognitively impossible. Instead this thesis proposes that if atheism, rather than atheists, is made the focus then it is possible to examine atheism in the ancient world through a set of different thematic lenses. Atheism in ancient Greece was a highly contextual, varied, and flourishing set of phenomena. Understanding the form and evolution of atheistic ideas and atheism in Greek society is invaluable in helping us more fully understand Greek religion, not least because it was in response to and through opposition to atheism that Greek religious beliefs evolved and Greeks developed their own sense of collective and individual religious identity.
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García, Manchón Josué Itamar. "The consequences of Dawkins' New Atheism." Thesis, Queen's University Belfast, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.546346.

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Rosenkranz, Patrick Michael. "Existential orientation : atheism, theism and individual differences." Thesis, University of Newcastle Upon Tyne, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501228.

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Existential orientation denotes to what degree an individual believes in a theistic or atheistic worldview. As a construct it is akin to religiosity but extends the measurement of religion to include secular and naturalistic beliefs. This study has developed a measurement scale that conceptualises existential orientation. The scale, termed the Existential Orientation Scale (EOS), consists of 20 statements representing theistic and atheistic beliefs. The EOS was validated on a sample of internet users (N=227) and has shown promising validity and reability measures. As a scale, it can make distinctions between atheists, agnostics, mild and strong religious believers. In a large follow up study (N=854), individual differences between different degrees of existential orientation were investigated. Evolutionary considerations suggest that religious beliefs are associated with evolved social intelligence. Moreover, previous research has shown that women tend to be more religious than men across cultures. As women on average score higher on some aspects of social intelligence, an underlying causal explanation for these sex differences can be hypothesised.
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Britton, Wesley A. (Wesley Alan). "The Atheism of Mark Twain: The Early Years." Thesis, North Texas State University, 1986. https://digital.library.unt.edu/ark:/67531/metadc500523/.

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Many Twain scholars believe that his skepticism was based on personal tragedies of later years. Others find skepticism in Twain's work as early as The Innocents Abroad. This study determines that Twain's atheism is evident in his earliest writings. Chapter One examines what critics have determined Twain's religious sense to be. These contentions are discussed in light of recent publications and older, often ignored, evidence of Twain' s atheism. Chapter Two is a biographical look at Twain's literary, family, and community influences, and at events in Twain's life to show that his religious antipathy began when he was quite young. Chapter Three examines Twain's early sketches and journalistic squibs to prove that his voice, storytelling techniques, subject matter, and antipathy towards the church and other institutions are clearly manifested in his early writings.
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Books on the topic "Atheism"

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Oppy, Graham. Atheism. 1 [edition].. | New York : Routledge, 2018. | Series: The basics: Routledge, 2018. http://dx.doi.org/10.4324/9781315150383.

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1964-, Rosenthal Beth, ed. Atheism. Detroit: Greenhaven Press, 2009.

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Bodei, Remo. I senza Dio: Figure e momenti dell'ateismo. Brescia: Morcelliana, 2001.

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Richard, Faber, and Lanwerd Susanne, eds. Atheismus: Ideologie, Philosophie oder Mentalität? Würzburg: Königshausen und Neumann, 2006.

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Kai, Nielsen. Philosophy & Atheism: In defense of atheism. Buffalo, N.Y: Prometheus Books, 1985.

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William, Hunter Michael Cyril, and Wootton David 1952-, eds. Atheism from the Reformation to the Enlightenment. Oxford: Clarendon Press, 1992.

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Wróbel, Szymon, and Krzysztof Skonieczny, eds. Atheism Revisited. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-34368-2.

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Lorkowski, C. M. Atheism Considered. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-56208-3.

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Vernon, Mark. After Atheism. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1007/978-0-230-28903-1.

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Ray, Rabindra. Western atheism. Delhi: Society for Social Research, 2006.

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Book chapters on the topic "Atheism"

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Lorkowski, C. M. "Atheism and Atheists." In Atheism Considered, 19–27. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56208-3_3.

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Patterson, William R. "Atheism." In Encyclopedia of Gerontology and Population Aging, 1–7. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-69892-2_138-1.

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Coleman, Thomas J., Kyle J. Messick, and Valerie van Mulukom. "Atheism." In The Routledge Handbook of Evolutionary Approaches to Religion, 130–50. London: Routledge, 2022. http://dx.doi.org/10.4324/b23047-12.

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Spitzer, Anais N., Kathryn Madden, Leon Schlamm, Stuart Z. Charmé, Melissa K. Smothers, Ronald Katz, Jo Nash, et al. "Atheism." In Encyclopedia of Psychology and Religion, 81. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_1003.

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Pluta, Olaf. "Atheism." In Mots médiévaux offerts à Ruedi Imbach, 119–28. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.tema-eb.4.00888.

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Patterson, William R. "Atheism." In Encyclopedia of Gerontology and Population Aging, 529–35. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-22009-9_138.

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Szocik, Konrad, and Hans Van Eyghen. "Atheism." In Revising Cognitive and Evolutionary Science of Religion, 111–22. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-63516-9_10.

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Oppy, Graham. "Hitching a ride with Arthur Dent." In Atheism, 1–4. 1 [edition].. | New York : Routledge, 2018. | Series: The basics: Routledge, 2018. http://dx.doi.org/10.4324/9781315150383-1.

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Oppy, Graham. "Setting the record straight." In Atheism, 5–21. 1 [edition].. | New York : Routledge, 2018. | Series: The basics: Routledge, 2018. http://dx.doi.org/10.4324/9781315150383-2.

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Oppy, Graham. "Snapshots from history." In Atheism, 22–57. 1 [edition].. | New York : Routledge, 2018. | Series: The basics: Routledge, 2018. http://dx.doi.org/10.4324/9781315150383-3.

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Conference papers on the topic "Atheism"

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Trebežnik, Luka. "Christianity as a constant process of atheization." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.

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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.
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Chen, Melvin. "The Religion of Yesterday, the Atheism of Today, and the Philosophy of the Future Ontological Anti-Realism, Lightweight Realism, and Buddhism as the Middle Path." In Annual International Conference on Philosophy: Yesterday, Today & Tomorrow. Global Science & Technology Forum (GSTF), 2013. http://dx.doi.org/10.5176/2382-5677_pytt13.06.

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Breviario, Álaze Gabriel do. "Theocratic practices and procedures of Jehovah's Witnesses: A bibliographical and narrative documentary review." In V Seven International Multidisciplinary Congress. Seven Congress, 2024. http://dx.doi.org/10.56238/sevenvmulti2024-186.

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According to James 2:17,18, “faith without works is dead”; in other words, biblical theory without practice consistent with it is useless to God. For this reason, a religious organization that calls itself Christian, but that does not practice its own teachings in full, is not truly Christian. This does not mean being perfect, 100% correct in everything, because all Christians are imperfect and sinners, which is why we all make mistakes, we sin, whether in words or in actions. . But the continuous effort to maintain an unblemished conduct inside and outside religion, honest, ethical, moral and spiritually approved by God, is a fundamental Christian duty. That said, this work has the general objective of presenting the theocratic practices and procedures of Jehovah's Witnesses around the world. To this end, a bibliographical and narrative documentary review is carried out, under the Giftedean neoperspectivist paradigm, reasoning according to the hypothetical-deductive method. It concludes that for Christian religious teachings and practices to become an acceptable conduct, an acceptable way of life, approved by the Creator God Jehovah, and healthy psychically, spiritually and socially speaking, it is necessary to learn to live at the intersection between biblical knowledge and knowledge scientific. Because failing to follow the first in favor of the second leads to lacisism or atheism, and failing to follow the second in favor of the first leads to religious fanaticism, as is present among Jehovah's Witnesses today.
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Režek, Mateja. "Shifting paradigms: atheization of school education in socialist Slovenia." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_03.

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The paper delves into the instruments of the atheization of school education in Socialist Slovenia, drawing from an analysis of school curricula, textbooks, archival sources, and public debates on religious policy. The atheization of society in Slovenia was a gradual process that developed in the awareness that most of the population was religious and that prior to the Second World War, the Catholic Church had played a key role in Slovenian society. Similarly, yet in line with the specifics of the different regions of the Yugoslav state and the respective predominant religions, the process of atheization took place elsewhere in Yugoslavia as well. The Yugoslav constitution guaranteed freedom of religion and respect for religious rights, but defined religion as a private matter, thus rendering it irrelevant and invisible in the public sphere. At the same time, non-religiosity and atheism as the official stances of the ruling Communist Party were mediated through all areas of social life. The dialectical materialism developed into the only recognized “scientific” way of explaining the world and coping with the “ultimate questions”, while religion was considered a sign of ignorance, an illusion, and the alienation of people. The education system served as a pivotal conduit for disseminating the new ideology. On the one hand, religious education faced constraints and rigorous oversight in public schools until its removal in 1952. On the other hand, the introduction of the new school subject Moral Education emerged as the most obvious mechanism for promoting atheization within the school system.
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Dimitrakopoulou, Georgia. "WILLIAM BLAKE AND JACOB BOEHME. AN INTRIGUING APPROACH TO CHRISTIANITY." In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.20.

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In this paper, William Blake�s religious system, the relationship between Natural Religion (Deism) and Art will be discussed. Blake rejected Natural Religion because Deism, which he considered Atheism and the tree of mystery, that is the dichotomy of good and evil, is false religion. �Natural religion�s impossible absurdity� urged him to allege The Marriage of Heaven and Hell. Catholicism and Orthodoxy, which proclaim that nature is God�s creation, follow Urizen�s cruel practices. Deism, Druidism is responsible for human slavery, war, and spiritual backwardness. Blake�s Protestant Jesus, that is imagination incarnated is spirituality and productivity. This does not mean that Catholicism and Orthodoxy are consisted by false religious beliefs. The basic idea of the differentiation between religions is not the division of the spirit in good and evil but the ground on which this division is based. Although �Man must and will have some Religion,� religion is a �web� and a �direful wheel.� Jesus is not a religion, in the sense that religion is a system of justice which is based on single standards that regulate human ethics and conduct. Understanding Jesus is a process of self - knowing. Man should not strive to express himself through religion but through his creative imagination and the humanitarian values of annihilation of the selfhood, universal brotherhood, and mutual forgiveness of sins. In a false religious system these values are ignored and forgotten. In order to form these ideas Blake received various influences from Boehme�s assertions, for example about the single root of the God of the holy world, and the God of the dark world. Also, God is the Fire and Jesus is the Light; Boehme saw the incarnation of Jesus not as a sacrificial offering to redeem humans from sins but as an offering of love to all humanity. In addition, Blake�s ideas about Virgin Mary are significant to compare and contrast to Boehme�s. The latter�s Marian views helped Blake to construct his own view on divine birth and Jesus�s human side.
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Yong, Paul, Per Arlander, Marie Begovich, and William Blomstrand. "2004 Athens 'Diskos'." In Extended abstracts of the 2004 conference. New York, New York, USA: ACM Press, 2004. http://dx.doi.org/10.1145/985921.986172.

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Sima, Adriana. "A PHILOSOPHICAL VIEW OF GOD, FAITH AND UNBELIEF IN 21ST CENTURY SOCIETY." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs03.03.

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Faith in God also enables individuals to make sense of their lives in the midst of chaos and to find meaning and purpose in life�s challenges, a sense of peace and security, especially during difficult times, It can provide hope for a brighter future and a sense of assurance that no matter what life throws our way, God is always with us, knowing that God will never leave them and that He has a plan for their lives. The debate on creation versus evolution is an ongoing, heated debate that has been going on for many years. The debate is between those who believe that God created the universe and those who believe that evolution is the process by which the universe was created. Creationists believe that the Bible is literal and that God created the world in six days. Evolutionists believe that the universe developed over billions of years through natural processes. The debate is ongoing because there is no clear answer to the question of how the universe was created. The evidence for both sides is inconclusive, with no one side able to definitively prove their point of view. The issue of faith and unbelief in God in 21st century society is a complex one. It is important to remember that everyone has the right to make their own decisions when it comes to their beliefs and that there is no one right answer, the important thing is to respect the beliefs of others, no matter what they may be. Alternative sources of spiritual guidance, such as meditation, mindfulness and yoga can take the place of a higher, omniscient and omnipresent Being to whom are attributed all the positive traits that he imprints on people in the form of moral and ethical values, without denying the positive aspects that they have on the human mind and on physical well-being? Therewith, the internet has provided access to a variety of religious perspectives, so more people are exposed to different beliefs and the idea of religious diversity. There is also a growing sense of skepticism about faith among many people. With the rise of science and the prevalence of �fake news�, people are increasingly questioning the validity of religious claims. In the last 10 years, with the emergence of several types of manifestations, several surveys have been conducted in many countries of the world regarding belief in God, the weight of religion in everyday life and people's attitude toward faith. The results were surprising because it could be observed that more and more people perceive the relation to faith and to the Divinity in a completely different way than in the previous centuries. Given the above, it is necessary to try to find answers to some questions that may give us a better understanding of the human-Divinity relationship in the society of the 21st century. Does today's society still believe in God and the moral laws promoted by the church? When and why did people begin to give up belief in God? Why is there a growing sense of skepticism about faith? Are people now more likely to question the traditional beliefs? Do people belive in God in 21st century society or this is the century of unbelif and theism? 21st century society - a society of faith in God, a society of unbelif or a society of atheism? Faith in God remains a powerful force in the world today?
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T NIAOUNAKIS, T. "THE ACOUSTIC DESIGN OF AMPHITHEATRE IOANNIS DESPOTOPOULOS IN ATHENS CONSERVATOIRE ATHENS GREECE." In Auditorium Acoustics 2023. Institute of Acoustics, 2023. http://dx.doi.org/10.25144/16017.

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Uhlemann*, S. S., J. P. R. Sorensen, J. E. Chambers, P. B. Wilkinson, D. C. Gooddy, Y. K. Mo, S. A. Greenhalgh*, et al. "Best of EAGE-Athens 2014." In Symposium on the Application of Geophysics to Engineering and Environmental Problems 2015. Society of Exploration Geophysicists and Environment and Engineering Geophysical Society, 2015. http://dx.doi.org/10.4133/sageep.28-013.

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Drymonitis, Alexandros, and Dimitrios Charitos. "ATHsENSe: A Multisensory Outdoor Installation." In ICAD 2021: The 26th International Conference on Auditory Display. icad.org: International Community for Auditory Display, 2021. http://dx.doi.org/10.21785/icad2021.035.

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The ATHsENSe installation is a four part AV installation based on environmental data from the city of Athens. It comprises four different installations: a visualization projection of the data, a sound installation where the data are being sonified, an installation comprising eight LED displays projecting texts from users of the web app of ATHsENSe, and a light installation reflecting the sound levels of a central point of Athens. The second of the four installations is presented here where data concerning CO, CO2, humidity and others, together with texts provided by the web app users, are being sonified in a six-channel surround installation. In addition to the electronic sounds of the sonification, four kinetic sculptures are being triggered by the system which create acoustic sounds by hitting found objects. This installation is located at the Serafeio complex in Athens, and was commissioned to the Spatial Research Media Group by the municipality of Athens after their successful participation in the Interventions in the City competition.
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Reports on the topic "Atheism"

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Frost, Jacqueline. Atheist Scripts in a Nation of Religiosity: Identity Politics within the Atheist Movement. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.549.

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Laura Leddy, Laura Leddy. Drawing Archaeology in Byzantine Athens. Experiment, May 2014. http://dx.doi.org/10.18258/2591.

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Detwiler, J. S., P. S. Hu, J. S. Lawler, L. C. Markel, J. M. McIntyre, K. F. McKinley, L. D. Monteen, S. L. Purucker, J. H. Reed, and D. T. Rizy. Athens automation and control experiment project review meeting, Dallas, Texas, December 5-6, 1984. Office of Scientific and Technical Information (OSTI), December 1985. http://dx.doi.org/10.2172/6449271.

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Braithwait, S. D., E. R. Broadaway, N. D. Fortson, C. W. Gellings, P. S. Hu, J. S. Lawler, L. C. Markel, K. F. McKinley, L. D. Monteen, and B. K. Newton. Athens automation and control experiment project review meeting, Knoxville, Tennessee, December 3-5, 1985. Office of Scientific and Technical Information (OSTI), August 1986. http://dx.doi.org/10.2172/5292722.

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Chou, T. T. High energy hadron-hadron collisions. [Dept. of Physics and Astronomy, Univ. of Georgia, Athens, Georgia]. Office of Scientific and Technical Information (OSTI), January 1992. http://dx.doi.org/10.2172/6426402.

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Busse, David, Robert Davinroy, David Gordon, David Derrick, and Wayne Kinney. Bank Erosion Study of the Kaskaskia River Carlyle Lake to New Athens, IL. Volume 1. Fort Belvoir, VA: Defense Technical Information Center, February 2000. http://dx.doi.org/10.21236/ada378936.

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Onley, D. S., and L. E. Wright. Theory of photon and electron induced reactions. [Inst. of Nuclear and Particle Physics, Dept. of Physics and Astronomy, Ohio Univ. , Athens, Ohio]. Office of Scientific and Technical Information (OSTI), January 1993. http://dx.doi.org/10.2172/6941936.

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Ulloa, S. E. Electronic states in systems of reduced dimensionality. [Dept. of Physics and Astronomy and Condensed Matter and Surface Sciences Program, Ohio Univ. , Athens, Ohio]. Office of Scientific and Technical Information (OSTI), May 1993. http://dx.doi.org/10.2172/6425342.

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Hendricks, Kasey. Data for Alabama Taxation and Changing Discourse from Reconstruction to Redemption. University of Tennessee, Knoxville Libraries, 2021. http://dx.doi.org/10.7290/wdyvftwo4u.

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At their most basic level taxes carry, in the words of Schumpeter ([1918] 1991), “the thunder of history” (p. 101). They say something about the ever-changing structures of social, economic, and political life. Taxes offer a blueprint, in both symbolic and concrete terms, for uncovering the most fundamental arrangements in society – stratification included. The historical retellings captured within these data highlight the politics of taxation in Alabama from 1856 to 1901, including conflicts over whom money is expended upon as well as struggles over who carries their fair share of the tax burden. The selected timeline overlaps with the formation of five of six constitutions adopted in the State of Alabama, including 1861, 1865, 1868, 1875, and 1901. Having these years as the focal point makes for an especially meaningful case study, given how much these constitutional formations made the state a site for much political debate. These data contain 5,121 pages of periodicals from newspapers throughout the state, including: Alabama Sentinel, Alabama State Intelligencer, Alabama State Journal, Athens Herald, Daily Alabama Journal, Daily Confederation, Elyton Herald, Mobile Daily Tribune, Mobile Tribune, Mobile Weekly Tribune, Morning Herald, Nationalist, New Era, Observer, Tuscaloosa Observer, Tuskegee News, Universalist Herald, and Wilcox News and Pacificator. The contemporary relevance of these historical debates manifests in Alabama’s current constitution which was adopted in 1901. This constitution departs from well-established conventions of treating the document as a legal framework that specifies a general role of governance but is firm enough to protect the civil rights and liberties of the population. Instead, it stands more as a legislative document, or procedural straightjacket, that preempts through statutory material what regulatory action is possible by the state. These barriers included a refusal to establish a state board of education and enact a tax structure for local education in addition to debt and tax limitations that constrained government capacity more broadly. Prohibitive features like these are among the reasons that, by 2020, the 1901 Constitution has been amended nearly 1,000 times since its adoption. However, similar procedural barriers have been duplicated across the U.S. since (e.g., California’s Proposition 13 of 1978). Reference: Schumpeter, Joseph. [1918] 1991. “The Crisis of the Tax State.” Pp. 99-140 in The Economics and Sociology of Capitalism, edited by Richard Swedberg. Princeton University Press.
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Health hazard evaluation report: HETA-92-095-2317, Ohio University, Athens, Ohio. U.S. Department of Health and Human Services, Public Health Service, Centers for Disease Control and Prevention, National Institute for Occupational Safety and Health, May 1993. http://dx.doi.org/10.26616/nioshheta920952317.

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