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Books on the topic 'Atheist communism'

Author: Grafiati

Published: 11 September 2021

Last updated: 8 February 2022

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1

Le curé Meslier: Athée, communiste & révolutionnaire sous Louis XIV. [Paris]: Coda, 2008.

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2

Dahlke, Sandra. "An der antireligiösen Front": Der Verband der Gottlosen in der Sowjetunion der zwanziger Jahre. Hamburg: Verlag Dr. Kovač, 1998.

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3

Adamski, Franciszek. Ateizm w kulturze polskiej. Kraków: Nakł. Uniwersytetu Jagiellońskiego, 1993.

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4

Okulov, A. F. Leninskoe ateisticheskoe nasledie i sovremennostʹ. Moskva: Izd-vo polit. lit-ry, 1986.

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5

Atheist priest?: Don Cupitt and Christianity. London: SCM Press, 1988.

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6

Cowdell, Scott. Atheist priest?: Don Cupitt and Christianity. London: SCM, 1988.

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7

Ateizm i nravstvennyĭ ideal lichnosti. Kiev: Nauk. dumka, 1987.

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8

L' ateismo: Un problema nel marxismo. Casale Monferrato, AL: PIEMME, 1986.

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9

Vagabov, Mikhail Vagabovich. Islam i voprosy ateisticheskogo vospitanii͡a︡. Moskva: "Vysshai͡a︡ shkola", 1988.

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10

Lavrov, Petr Lavrovich. O religii. Moskva: Myslʹ, 1989.

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11

Lavrov, Petr Lavrovich. O religii. Moskva: "Myslʹ", 1987.

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12

1818-1883, Marx Karl, ed. Marx et la double structure de la religion: De l'opium du peuple au fétichisme de la marchandise. Nantes: Éditions nouvelles Cécile Defaut, 2014.

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13

Semenkin, N. S. Filosofii︠a︡ bogoiskatelʹstva: Kritika religiozno-filosofskikh ideĭ sofiologov. Moskva: Izd-vo polit. lit-ry, 1986.

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14

Athens County Historical Society & Museum (Ohio), ed. Athens. Charleston, S.C: Arcadia Pub., 2007.

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15

Straw, Richard Alan. Athens. Charleston, S.C: Arcadia Pub., 2007.

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16

Lange, Axel. Zum christlich-marxistischen Dialog in Europa, 1949-1989: Eine Auswahlbibliographie = Christian-Marxist dialogue in Europe, 1949-1989 : a select bibliography. Berlin: Gesellschaft zur Förderung des Christlich-Marxistischen Dialogs, 1994.

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17

"Godless communists": Atheism and society in Soviet Russia, 1917-1932. DeKalb: Northern Illinois University Press, 2000.

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18

Law, violence, and community in classical Athens. Cambridge: Cambridge University Press, 1995.

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19

Emilov, I͡U N. Marksistsko-Leninskoe obrazovanie i ateisticheskoe vospitanie naselenii͡a. Makhachkala: Dagestanskoe knizhnoe izd-vo, 1985.

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20

Vladimirovich, Aksi͡uchit͡s Viktor. Ideokratii͡a v Rossii: Metamorfozy bogoborcheskogo rezhima. Moskva: Vybor, 1995.

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21

Ideokratii︠a︡ v Rossii. Moskva: Tradit︠s︡ii︠a︡, 2011.

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22

Tindal-Robertson, Timothy. Fatima, Russia and Pope John Paul II: How Mary intervened to deliver Russia from Marxist atheism May 13,1981-December 25, 1991. Herefordshire, UK: Gracewing, 1998.

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23

Ateizm i nravstvennyĭ mir molodezhi. Kishinev: Karti͡a︡ Moldoveni͡a︡skė, 1987.

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24

Obraćenje: Od komunista do vjernika. 2nd ed. Zagreb: Nominativ, 2008.

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25

F, Kozlov D., ed. Religii͡a︡ i ateizm v evropeĭskikh sot͡s︡ialisticheskikh stranakh. Moskva: "Nauka", 1986.

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26

Zagorov, Orlin. Veliko zavoevanie na choveshkii͡a︡ dukh. Sofii͡a︡: Druzhestvo za razprostranenie na nauchni znanii͡a︡ "Georgi Kirkov", Republikanski sŭvet, 1988.

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27

Moj obračun s KGB-om: KomunizmomGlobalizmomBezboštvom. Zagreb: Detecta, 2007.

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28

Problema svobody sovesti v sovremennoĭ ideologicheskoĭ borʹbe. Kiev: Gol. izd-vo Izdatelʹskogo obʺedinenii͡a "Vyshcha shkola", 1986.

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29

Alimbaev, A. A. Ateizm sovetskogo rabochego klassa. Alma-Ata: "Kazakhstan", 1985.

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30

Tereshchenko, I͡U I. Ui͡avni t͡sinnosti relihiĭnoï morali. Kyïv: Vyd-vo polit. lit-ry Ukraïny, 1985.

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31

Maxine, Rosaler, ed. The devil on trial: Witches, anarchists, atheists, communists, and terrorists in America's courtrooms. Boston: Houghton Mifflin Co., 2008.

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32

Kai, Nielsen. Search for community in a withering tradition: Conversations between a Marxian atheist and a Calvinian Christian. Lanham: University Press of America, 1990.

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33

Citizen perspectives on community policing: A case study in Athens, Georgia. Albany: State University of New York Press, 1998.

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34

Nosovich, V. I. Noorsugu, kõlblus, ateism. Tallinn: "Eesti Raamat", 1986.

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35

S, Williams Harold, and Newcomen Society of the United States, eds. The Rensselaerville Institute: The "Athens" of Albany County : the Rensselaerville Institute's unique legacy. Exton [Penn.]: Newcomen Society of the United States, 2004.

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36

Cosmopolis: Imagining community in late classical Athens and the early Roman Empire. Oxford: Oxford University Press, 2011.

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37

Khaĭydov, Allaberdi. Tu̇rkmen sovet ėdebii͡a︡ty ve ateistik terbie meseleleri. Ashgabat: Ylym, 1990.

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38

Bosnenski, Valeri. Besedi po ateizŭm za aktiva na Otechestvenii͡a︡ front i Obshtinskii͡a︡ sŭvet na zhenite. [Silistra: s.n., 1989.

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39

L' église persécutée: Entre goulag et société opulente : chronique de deux Roumains à Paris : Catacombes, septembre 1971-décembre 1992. Lausanne: Age d'homme, 2002.

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40

Luchshev, E. M. Russkiĭ Bog: U istokov sovetskogo ateizma. Sankt-Peterburg: Akt︠s︡ioner i Ko, 2003.

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41

Partia komunistyczna wobec przejawów wiary katolickiej w swoich szeregach na Środkowym Nadodrzu 1945-1970. Ząbki: Apostolicum, 2004.

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42

Muzeĭ i religii͡a︡. Moskva: Sov. Rossi͡a︡, 1987.

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43

Proshin, G. Muzeĭ i religii︠a︡. Moskva: Sov. Rossii︠a︡, 1987.

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44

Atheist Secularism and its Discontents: A Comparative Study of Religion and Communism in Eurasia. Palgrave Macmillan, 2015.

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45

Baggett, Jerome P. The Varieties of Nonreligious Experience. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479874200.001.0001.

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Based primarily on in-person, telephone-based, and e-mail interviews with more than five hundred American atheists, this book, situated within the discipline of sociology, uncovers the vast diversity of attitudes that exists among atheists today. In doing so, it shows that everyday atheists typically have more nuanced views on religion than do best-selling New Atheist authors; they rely on their feelings as well as their critical thinking when making sense of their nonbelief; and, rather than being members of various atheism-related groups and communities, they generally ground their identities as atheists by participating within an “imagined community” of putatively like-minded others. Moreover, even though atheists are typically understood by the wider public in negative terms, as people who do not believe in God, this book attempts to understand them in more positive terms. Looked at more closely, rather than simply rejecting God and religion, they are actually embracing lives marked by what they deem as integrity, open-mindedness, and progress.

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46

Smolkin, Victoria. A Sacred Space Is Never Empty. Princeton University Press, 2018. http://dx.doi.org/10.23943/princeton/9780691174273.001.0001.

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When the Bolsheviks set out to build a new world in the wake of the Russian Revolution, they expected religion to die off. Soviet power used a variety of tools—from education to propaganda to terror—to turn its vision of a Communist world without religion into reality. Yet even with its monopoly on ideology and power, the Soviet Communist Party never succeeded in overcoming religion and creating an atheist society. This book presents the first history of Soviet atheism from the 1917 revolution to the dissolution of the Soviet Union in 1991. The book argues that to understand the Soviet experiment, we must make sense of Soviet atheism. It shows how atheism was reimagined as an alternative cosmology with its own set of positive beliefs, practices, and spiritual commitments. Through its engagements with religion, the Soviet leadership realized that removing religion from the “sacred spaces” of Soviet life was not enough. Then, in the final years of the Soviet experiment, Mikhail Gorbachev—in a stunning and unexpected reversal—abandoned atheism and reintroduced religion into Soviet public life. The book explores the meaning of atheism for religious life, for Communist ideology, and for Soviet politics.

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47

Tasar, Eren. Soviet and Muslim. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190652104.001.0001.

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Long associated with its aggressive promotion of atheism, the Communist Party of the Soviet Union adopted a nuanced, flexible, and often contradictory approach toward Islam in the USSR’s largest Muslim region, Central Asia. “Soviet and Muslim” demonstrates how the Soviet state unwittingly set in motion a process of institutionalization during World War II that culminated in a permanent space for Islam in a society ruled by atheists. Central Asia was the sole Muslim region of the former Russian empire to lack a centralized Islamic organization, or muftiate. When the Soviet leader Stalin created such a body for the region as part of his religious reforms during World War II, he acknowledged that the Muslim faith could enjoy some legal protection under Communist rule. From a skeletal and disorganized body run by one family of Islamic scholars out of a modest house in Tashkent’s old city, this muftiate acquired great political importance in the eyes of Soviet policymakers, and equally significant symbolic significance for many Muslims. This book argues that Islam did not merely “survive” the decades from World War II until the Soviet collapse in 1991, but actively shaped the political and social context of Soviet Central Asia. Muslim figures, institutions, and practices evolved in response to the social and political reality of Communist rule. Through an analysis that spans all aspects of Islam under Soviet rule—from debates about religion inside the Communist Party, to the muftiate’s efforts to acquire control over mosques across Central Asia, changes in Islamic practices and dogma, and overseas propaganda targeting the Islamic World—Soviet and Muslim offers a radical new reading of Islam’s resilience and evolution under atheist rule.

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48

Encyclical: Divini Redemptoris; On Atheistic Communism. Angelus Press, 2006.

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49

Smith, Christopher (Independent researcher), author and Marty Martin E. 1928-, eds. Atheist awakening: Secular activism and community in America. 2014.

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50

Hutchinson, Sikiyu. Black Infidels. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.28.

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African Americans are among the most religious groups in the United States. Consequently, secular humanism and atheism are largely anathema to mainstream African Americans. Nonetheless, secular humanist and atheist traditions have coexisted with religious traditions in African American social thought and community as a progressive political and cultural counterweight to black religious orthodoxy. Radical or progressive humanism is specifically concerned with the liberation struggle of disenfranchised peoples. Organized religion is one of many powerful forces solidifying inequity based on race, gender, class, and sexual orientation. Racism, classism, sexism, and heterosexism are amplified and reinforced by economic injustice institutionalized under global capitalism. Hence, humanism is especially relevant for people of color living in conditions of structural inequality in which the state serves only the human rights of the wealthy.

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