Journal articles: 'The God Delusion'

1

Oakes, Robert. "The God Delusion." Faith and Philosophy 25, no. 4 (2008): 447–51. http://dx.doi.org/10.5840/faithphil200825446.

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Kelleher, William J. "The God Delusion." Tradition and Discovery: The Polanyi Society Periodical 33, no. 3 (2006): 64–65. http://dx.doi.org/10.5840/traddisc2006/200733344.

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Flores, Renato Zamora. "The God delusion." Revista de Psiquiatria do Rio Grande do Sul 28, no. 3 (December 2006): 366–69. http://dx.doi.org/10.1590/s0101-81082006000300020.

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Dalrymple, Theodore. "The God delusion." BMJ 335, no. 7629 (November 22, 2007): 1099.1–1099. http://dx.doi.org/10.1136/bmj.39405.660243.59.

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Sutton, Geoffrey W. "The God Delusion." Journal of Spirituality in Mental Health 11, no. 3 (September 2009): 235–39. http://dx.doi.org/10.1080/19349630903081218.

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Flew, Antony. "The God Delusion." Philosophia Christi 10, no. 2 (2008): 473–75. http://dx.doi.org/10.5840/pc200810238.

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GARVEY, BRIAN. "Adolf Grünbaum on religious delusions." Religious Studies 35, no. 1 (March 1999): 19–35. http://dx.doi.org/10.1017/s0034412598004685.

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Grünbaum claims it is possible that all belief in God is a delusion, meaning a false belief which is engendered by irrational psychological motives. I dispute this on the grounds that in many cases belief in God is engendered by purely cultural factors, and this is incompatible with its being engendered by psychological ones. Grünbaum also claims that saying a culturally engendered belief cannot be a delusion makes social consensus the sole arbiter of reality. I dispute this on the grounds that we can say that socially engendered beliefs fail to be delusions because they fail to meet the psychological criterion, rather than because they are true.

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Ames, Stephen. "Book Review: The God Delusion." Pacifica: Australasian Theological Studies 20, no. 3 (October 2007): 335–37. http://dx.doi.org/10.1177/1030570x0702000312.

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9

Cassill, Deby. "Richard Dawkins, The God delusion." Journal of Bioeconomics 13, no. 1 (November 30, 2010): 73–74. http://dx.doi.org/10.1007/s10818-010-9100-y.

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Benatar, David. "The optimism delusion." Think 6, no. 16 (2008): 19–22. http://dx.doi.org/10.1017/s1477175600002360.

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11

Sweetman, Brendan. "The God Delusion, by Richard Dawkins." National Catholic Bioethics Quarterly 7, no. 3 (2007): 625–27. http://dx.doi.org/10.5840/ncbq20077344.

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Markusson, Gudmundur. "The God Delusion by Richard Dawkins." Journal of Cognition and Culture 7, no. 3-4 (2007): 369–73. http://dx.doi.org/10.1163/156853707x208567.

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BULLIVANT, STEPHEN. "THE GOD DELUSION by Richard Dawkins." New Blackfriars 88, no. 1014 (March 2007): 228–29. http://dx.doi.org/10.1111/j.1741-2005.2007.00148_1.x.

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14

Milward, Peter. "The God Delusion. By Richard Dawkins." Heythrop Journal 49, no. 4 (July 2008): 696–700. http://dx.doi.org/10.1111/j.1468-2265.2008.00400_15.x.

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15

Aswani, D. R. "Review of Richard Dawkins’ The God Delusion." Thought and Practice 6, no. 1 (February 26, 2015): 81. http://dx.doi.org/10.4314/tp.v6i1.7.

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Lash, Nicholas. "Where Does The God Delusion Come from?" New Blackfriars 88, no. 1017 (September 2007): 507–21. http://dx.doi.org/10.1111/j.1741-2005.2007.00172.x.

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17

Gellman, Jerome. "Critical Study of Richard Dawkins, The God Delusion." Philo 11, no. 2 (2008): 193–202. http://dx.doi.org/10.5840/philo200811211.

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Ross, Robert M., and Ryan McKay. "Why is belief in God not a delusion?" Religion, Brain & Behavior 7, no. 4 (March 9, 2017): 316–19. http://dx.doi.org/10.1080/2153599x.2016.1249917.

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Bell, Tink R. "A proof of the existence of fairies." Think 6, no. 16 (2008): 45–48. http://dx.doi.org/10.1017/s1477175600002396.

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Groothuis, Douglas. "Who designed the designer? A dialogue on Richard Dawkins's The god delusion." Think 6, no. 16 (2008): 33–43. http://dx.doi.org/10.1017/s1477175600002384.

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21

Blum, Jason N. "Dawkins in Wisdom's Garden: Scientific Naturalism inThe God Delusion." Theology and Science 10, no. 2 (May 2012): 199–213. http://dx.doi.org/10.1080/14746700.2012.669951.

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22

Søvik, Atle Ottesen. "Om religionskritikken i Richard Dawkins bok The God Delusion." Tidsskrift for Teologi og Kirke 78, no. 02 (June 26, 2007): 134–42. http://dx.doi.org/10.18261/issn1504-2952-2007-02-05.

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23

Bosch, David J. "The Church in Dialogue: From Self-Delusion to Vulnerability." Missiology: An International Review 16, no. 2 (April 1988): 131–47. http://dx.doi.org/10.1177/009182968801600201.

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A survey of Christian attitudes to other religions since the 1893 Chicago World's Parliament of Religions is followed by a discussion of factors that have forced (Western) Christians to reevaluate their traditional stance in this regard. Different approaches (such as those of Farquhar, Rahner, and, more recently, Knitter) are briefly surveyed. The author suggests that most “solutions” to this problem may be too neat and opts for the “paradox of asserting both ultimate commitment to one's own religion and total openness to another's religion.” We cannot limit God to our understanding and experience of God. With this partial understanding and experience, we enter into dialogue with others, “but we do so with conviction and commitment.”

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Mariña, Jacqueline. "Is God a Delusion? A Reply to Religion’s Cultured Despisers." Faith and Philosophy 28, no. 4 (2011): 464–68. http://dx.doi.org/10.5840/faithphil201128447.

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Herwansyah, Herwansyah. "PENYANGKALAN ADANYA TUHAN DALAM PANDANGAN ATEIS DAN SAINS MODERN." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 18, no. 1 (June 30, 2017): 97–104. http://dx.doi.org/10.19109/jia.v18i1.1494.

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The philosophy of the 19th and 20th centuries gave birth to the idea of atheism. Modern atheist figures include Ludwig Feuerbach, Karl Marx, Friedrich Nietzsche, Sigmund Freud and Jean-Paul Sartre. The denial of God presented by each of the 19th and 20th century figures has his own arguments and context. According to Feurbach God is the creation of human delusion. Karl Marx, religion is the opium of the people. Nietzsche, God is dead. Sigmund Freud, religion according to his psychological nature is an illusion. Sartre, the existence of God is nothingness. The denial of God by modern scientists does not mean not to believe in the existence of God at all, but they just have put aside the existence of God. The scientists deny the existence of God with mean to awaken, awaken the religious human beings of the social condition

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26

Gefter, Amanda. "Review: An angelic riposte to the God Delusion by John Cornwell." New Scientist 195, no. 2622 (September 2007): 53. http://dx.doi.org/10.1016/s0262-4079(07)62416-6.

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Rudalevičienė, Palmira, Thomas Stompe, Andrius Narbekovas, Nijolė Raškauskienė, and Robertas Bunevičius. "Are religious delusions related to religiosity in schizophrenia?" Medicina 44, no. 7 (June 17, 2008): 529. http://dx.doi.org/10.3390/medicina44070068.

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This article attempts to explore the phenomenology of religious delusions in patients suffering from schizophrenia and to determine parallels between personal religiosity and content of religious delusions. We have studied the content of delusions in patients with schizophrenia looking for religious themes using Fragebogen fur psychotische Symptome (FPS) – a semistructured questionnaire developed by the Cultural Psychiatry International research group in Vienna. A total of 295 patients suffering from schizophrenia participated in this study at Vilnius Mental Health Center in Lithuania, among whom 63.3% reported religious delusions. The most frequent content of religious delusion in women was their belief that they were saints and in men – that they imagined themselves as God. Univariate multiple logistic regression analyses revealed that four factors such asmarital status, birthplace, education, and subjective importance of religion were significantly related to the presence of religious delusions. However, multivariate analyses revealed that marital status (divorced/separated vs. marriedOR (odds ratio)=2.0; 95% CI, 1.1 to 3.5) and education (postsecondary education vs. no postsecondary education OR=2.3; 95% CI, 1.4 to 3.9), but not personal religiosity, were independent predictors of the religious delusions. We conclude that the religious content of delusions is not influenced by personal religiosity; it is rather related to marital status and education of schizophrenic patients.

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28

Montague, Roger. "Dawkins' Infinite Regress." Philosophy 83, no. 1 (January 2008): 113–15. http://dx.doi.org/10.1017/s0031819108000338.

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AbstractIn The God Delusion, Richard Dawkins gives, but runs together, two criticisms of the argument from design. One is evolutionary and scientific; the other is a philosophical infinite regress argument. Disentangling them makes Dawkins' views clearer. The regress relies on the premiss that a designer must be more complex than the thing designed. I offer two comments about theists who might accept the regress, citing God's infinity. These comments defend Dawkins: but only by making him, when using his regress argument, an atheist who knows (if his “complexity” premiss holds) that God cannot exist.

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29

Zeiler, Michael D. "ON THE REALITY OF TOOTH FAIRIES: A REVIEW OF THE GOD DELUSION." Journal of the Experimental Analysis of Behavior 88, no. 3 (November 2007): 435–43. http://dx.doi.org/10.1901/jeab.2007.88-435.

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30

Groothuis, Douglas. "WHO DESIGNED THE DESIGNER?: A DIALOGUE ON RICHARD DAWKINS'S THE GOD DELUSION." Think 8, no. 21 (2009): 71–81. http://dx.doi.org/10.1017/s1477175608000407.

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In The God Delusion, Richard Dawkins argues that any designer capable of creating the universe and the things we find in it would have to be at least as complex as his creation. If complexity requires a designer, then the designer will require a designer, and so on to infinity. Rather than actually providing an explanation for complexity we see around us, those who invoke a cosmic designer merely postpone the problem. Here, Douglas Groothuis challenges Dawkins's argument.

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31

Nürnberger, Klaus. "RICHARD DAWKINS’ THE GOD DELUSION: AN ATHEIST SCIENCE CONFRONTS A SUPERSTITIOUS FAITH." Scriptura 101 (June 12, 2013): 301. http://dx.doi.org/10.7833/101-0-641.

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32

Fuller, Michael. "Reticence, Reason and Rhetoric: Some Responses to Richard Dawkins’ The God Delusion." Expository Times 121, no. 10 (June 11, 2010): 489–94. http://dx.doi.org/10.1177/0014524610370765.

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33

Jenkins, Timothy. "Closer to Dan Brown than to Gregor Mendel: on Dawkins' The God Delusion." Scottish Journal of Theology 62, no. 3 (August 2009): 269–81. http://dx.doi.org/10.1017/s003693060999007x.

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AbstractThe aim of this paper is to place Richard Dawkins' book The God Delusion (2006) within a particular literary genre and, by so doing, to account for certain features of its written style, to identify its structuring claims and to offer an explanation for the popularity it has enjoyed with a broad readership. By offering a description of this kind, I hope to avoid engaging in the polemics which the book both offers and has elicited; the argument is situated at another level. My proposal may seem a surprising one: Dawkins' work comes within a spectrum that includes in its modern forms both science fiction and fantasy literature, a spectrum that uses the products of science to think with, in order to explore human dilemmas. In a word, this is a modern theodicy. I shall begin by sketching out the notion of thinking with science, before turning to characteristic stylistic features of Dawkins' work, and then examining the core claims of the book in the perspective outlined. I shall offer some concluding remarks, but there is little to be said about the author's argument with respect to religion or faith; his topic is a pretext for another kind of exercise.

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34

Ushiyama, Rin. "Richard Dawkins as a public intellectual after The God Delusion: A British study." American Journal of Cultural Sociology 2, no. 3 (September 2, 2014): 300–328. http://dx.doi.org/10.1057/ajcs.2014.7.

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35

Oviedo, Lluis. "Beyond the God Delusion: How Radical Theology Harmonizes Science & Religion - By Richard Grigg." Reviews in Religion & Theology 16, no. 2 (March 2009): 259–62. http://dx.doi.org/10.1111/j.1467-9418.2008.00423_8.x.

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36

Sterling, Harry. "Beyond the God Delusion: How Radical Theology Harmonizes Science and Religion - By Richard Grigg." Conversations in Religion & Theology 7, no. 2 (November 2009): 207–21. http://dx.doi.org/10.1111/j.1479-2214.2009.00171.x.

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37

McCall, Bradford. "Beyond the God Delusion: How Radical Theology Harmonizes Science & Religion. By Richard Grigg." Heythrop Journal 52, no. 2 (February 16, 2011): 348–49. http://dx.doi.org/10.1111/j.1468-2265.2011.00646_47.x.

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38

HANKOVSZKY, Tamás. "Dawkins’ Unrebuttable Refutation." WISDOM 10, no. 1 (June 25, 2018): 73–83. http://dx.doi.org/10.24234/wisdom.v10i1.204.

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In the whole fourth chapter of The God Delusion Richard Dawkins in a long and complicated argumentation attempts to prove that God’s existence is improbable and we have no reason to believe in Him. In my paper I am going to examine the basic structure of his train of thought first so that I present the detailed reconstruction of the single steps later on. Having scrutinized the reconstructed reasoning in the last section I am going to show that his main argument for atheism is unsuccessful.

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39

Williams, Peter S. "THE EMPEROR'S INCOHERENT NEW CLOTHES – POINTING THE FINGER AT DAWKINS' ATHEISM." Think 9, no. 24 (2010): 29–33. http://dx.doi.org/10.1017/s1477175609990194.

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With the publication of The God Delusion (Bantam, 2006) Richard Dawkins became enthroned as the unofficial ‘Emperor’ for a cadre of writers advancing a rhetorically robust form of anti-theism dubbed ‘The New Atheism’ by Wired Magazine contributing editor Gary Wolf. Many have cheered Dawkins and his court, seeing in their writings just what they long to see. For, after the fashion of the fairy-tale Emperor's fabled new clothes, the ‘new atheism’ has seen naturalism wrapping itself in a fake finery of counterfeit meaning and purpose.

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40

Penkett, Luke. "Beyond the God Delusion. By Thomas Jackson. Pp. x, 112, Golden Toad Publications, 2015, £4.99." Heythrop Journal 60, no. 1 (December 26, 2018): 149–50. http://dx.doi.org/10.1111/heyj.13112.

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Welsh, James M. "The God Delusion by Richard Dawkins and Letter to a Christian Nation by Sam Harris." Journal of American Culture 30, no. 3 (September 2007): 370–72. http://dx.doi.org/10.1111/j.1542-734x.2007.00604.x.

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42

Leurmsai, Samniang. "The Metaphysics and Ethics According to the Bhagavadgita and the Suttanta Pitaka." MANUSYA 3, no. 2 (2000): 45–60. http://dx.doi.org/10.1163/26659077-00302005.

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The purpose of this paper is to compare ideas of metaphysics and ethics written in the Bhagavadgītā text of Hinduism, and the Suttanta Pitaka, text of Buddhism. After examination, it is found that the Bhagavadgītā recognizes the idea of God (brahman) and Self (ātman) which are mainly metaphysical concepts, whereas the Suttanta Pitaka rejects these ideas. Both texts agree ignorance and desire are causes of deluded actions which are responsible for the continued chain of existence and that all beings are born again repeatedly in different spheres of life driven by their intentional actions. To stop rebirth and to attain the highest goal of life (salvation), one should eliminate desire, hatred and delusion. However, the karma-forces of the Bhagavadgītā seem to be different from that of the Suttanta Pitaka, because they are under the control of God. With regard to the idea of ethics, some practical paths written in both texts are really the same, but the standard of moral judgement in the Bhagavadgītā differs from the Suttanta Pitaka due to the belief in God.

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43

Witoszek, Nina. "Religion and Ecomodernity." Nature and Culture 8, no. 3 (December 1, 2013): 237–48. http://dx.doi.org/10.3167/nc.2013.080301.

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Religion has long stood at the center of debates on the environmental crisis of late modernity. Some have portrayed it as a malade imaginaire, providing divine legitimation for human domination and predatory exploitation of natural resources; others have looked up to it as an inspirational force that is the essential condition of planetary revival. There is an ongoing battle of the books on the salience of religion in the modern world. Some trendy volumes declare that God Is Back (Micklethwait and Wooldridge 2009). Others advert to The End of Faith (Harris 2004, harp the theme of The God Delusion (Dawkins 2006), or claim that God Is Not Great (Hitchens 2007). Both sides provide ample evidence to support their adversarial claims. In much of Canada and Western Europe, where religious establishments have courted or colluded with the state, religion has come to be viewed as the enemy of liberty and modernity. Not so in the United States, where the Jeffersonian separation of religion from politics forced religious leaders to compete for the souls of the faithful—and thus to make Christianity more reconcilable with the agenda of modernity,individualism and capitalist enterprise.

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GEANEY, DAVID. "The God Delusion. By R. Dawkins. (Pp. 406; £20.00; ISBN 9780593055489 hb.) Bantam Press: London. 2006." Psychological Medicine 37, no. 05 (April 3, 2007): 757. http://dx.doi.org/10.1017/s0033291707009919.

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MOORE, R. LAURENCE. "TOP-DOWN RELIGION AND THE DESIGN OF POST-WORLD WAR II AMERICAN PLURALISM." Modern Intellectual History 10, no. 1 (April 2013): 233–43. http://dx.doi.org/10.1017/s1479244312000443.

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Academics are falsely rumored to have a low regard for religion. Although Richard Dawkins and Christopher Hitchens, authors of The God Delusion and God Is Not Great, respectively, made atheism a best-selling subject in the United States, it is not coincidental that Hitchens and Dawkins are English. They were educated in a country where a strident antipathy toward religion is not unpatriotic. American atheists with as much brass are rare. Kicking religion around cannot be an American sport because, from colonial to contemporary times, religion has been a central component of American culture. To be sure, a lot of scholarly criticism has been directed at right-wing Christian and Islamic movements. But scholars whose personal views on faith incline them to echo Hitchens's mordant formula that “religion poisons everything” should probably look for a country other than the United States to study. The recent books of historians and sociologists of American religion have taken a tone toward the subject that has ranged from gentle to friendly.

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46

وجدان كريم عياي, الباحثة. "أنتاج الإضلال المعاصر وطرق استهلاكه المعاصرة." لارك 3, no. 42 (June 30, 2021): 1098–81. http://dx.doi.org/10.31185/lark.vol3.iss42.1983.

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الحمد لله رب العالمين والصلاة على سيدنا محمد الأمين وعلى اله الكرام البررة الذين أذهب الله عنهم الرجس وطهرهم تطهيرا ، وعلى صحابته الاجلاء الذين اخلصوا لله فجعلهم من عباده الصالحين ، قد يتولد عند الانسان المسلم طرقا للإنتاج الإضلال في الفكر المعاصر وجمع العناصر الدائمة لعملية الإنتاج قد يكون أناتجه واستهلاكه من أنواعا من مؤسسات وأعلام ومراكز حلقات ودور الاهاب وهدم التعليم ومطالعة الكتب أو مجلات أو نشريات أو صحف أو بيانات ضالة مشاهدة التلفاز والأنترنت مما يشمل على ضلال وفساد ومن خلال ذلك تعلم الإضلال والتعرف عليه وقراءته من مصادره أأ وغيرها من الطرق الأخرى المعارضة والمضلة للإسلام سواء اكان انتاجا يتم استخدامه بدعم مادي أو دعم معنوي لاستخدامه وتكون داعمة للكفر والإضلال فهناك الكثير من هذا الأدوات التي استخدمه من أراد تضليل المجتمع الإسلامي وتدينه وابعاده عن المواجهات التي اريد لها، ومحاولة تشويه الأدوار فسعى الكثير من المخربون والمعادون من أصحاب التيارات المعادية للدين الإسلامي أن يشوهوا تعاليم الإسلام والفطرة الأخلاقي والتشكيك بالعقائد الإسلامية.Praise be to God, lord of the worlds and prayers be upon our master Muhammad the faithful and upon his honorable and honorable family from whom God has removed filth and cleansed them and upon his evacuated companions who were devoted to God and mode them among. His righteous servants A Muslim person may generate ways to produce misleading contemporary taught and collect permanent elements of the production process. Its production and consumption may be from types of institutions media, centers. the role of terrorism, demolishing Praise by to God, lord of the worlds and prayers be upon our master Muhammad the faithful and upon his honorable and honorable family from whom God has removed filth and cleansed them and upon his evacuated companions who were devoted to God and mode them among. His righteous servants A Muslim person may generate ways to produce misleading contemporary thought and collect permanent elements of the production process. Its production and consumption may be from types of institutions media, centers. the role of terrorism, demolishing education, reading books magazines, papers, or stray data, watching television and the internet, which includes delusion and corruption, and through this is to learn the ruins, get to know it and read it from its sources and other methods that oppose and mislead lslam, wether it is a product that is used with material support or moral support for its use and is supportive of disbelief and delusion. There are many of these who wanted to mislead and condemn the Islamic community and keep it away from the confrontations that l want and try distorting roles. Many saboteurs and opponents of the anti_islmic currents sought to distort the teachings of slam and the moral instinct and guest ion Islamic beliefs.

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47

Freeman, Daniel, and Philippa A. Garety. "WORRY, WORRY PROCESSES AND DIMENSIONS OF DELUSIONS: AN EXPLORATORY INVESTIGATION OF A ROLE FOR ANXIETY PROCESSES IN THE MAINTENANCE OF DELUSIONAL DISTRESS." Behavioural and Cognitive Psychotherapy 27, no. 1 (January 1999): 47–62. http://dx.doi.org/10.1017/s135246589927107x.

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The efficacy of CBT for psychosis will be enhanced by a greater understanding of the mechanisms underlying symptoms. Therefore, an investigation is reported that examined a role for a neglected factor, anxiety, in the maintenance of delusional beliefs. It was hypothesized that processes responsible for chronic worry, as detailed by Wells’ (1994a) meta-cognitive model, contribute to delusional distress. Questionnaire measures of anxiety, chronic worry and of meta-worry and related processes were administered to individuals with persecutory delusions (N=15) and individuals with generalized anxiety disorder (GAD) (N=14). Evidence was found for the presence of dysfunctional meta-cognitive processes in the clinically anxious group, which adds to the growing support for the model of GAD. Moreover, it was found that many of the individuals with persecutory delusions had high levels of general worry, and the factors implicated in the meta-cognitive model of anxiety were also present in this group. The results indicated that delusional distress is not simply related to content but is associated with whether the individual experiences meta-worry concerning the control of delusion-relevant worries, that is, whether he or she worries about not being able to control thoughts about the belief. This is the first theoretical development of the important dimension of delusional distress.

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48

Ruse, Michael. "Richard Dawkins. The God Delusion. x + 406 pp., app., index. Boston/New York: Houghton Mifflin, 2006. $27." Isis 98, no. 4 (December 2007): 814–16. http://dx.doi.org/10.1086/529280.

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49

Aletti, Mario. "Religion as an Illusion: Prospects for and Problems with a Psychoanalytical Model." Archive for the Psychology of Religion 27, no. 1 (January 2005): 1–18. http://dx.doi.org/10.1163/008467206774355367.

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The hermeneutical model of illusion, just as that of projection, has always been part of the psychoanalytic views of religion. The author presents a brief critical summary on this subject, and underlines that in relational psychoanalysis, the concept of illusion refers not to religion as such, but to the subjective experiences of desire and relatedness, that is, the source of the desire for God in man. Because of personal conflicts and their outcome, besides illusions one encounters also in such experiences, disillusion, disappointment, and even delusion. The author, while challenging the views of many scholars taking part in this debate: a) maintains that psychoanalytic interpretation is not concerned with the question of religious truth but with the formation and transformation of the process of believing; b) calls for special attention to the fact when speaking of religious representation, the focus is on the process rather than on the objects represented; c) raises his criticism at the often used expression, “unconscious representation of God”, because according to him, religion gives a name to the object of desire only when placed at the conscious and cultural level. Coherent with his basic distinction between conscious religious behaviour and the deep psychological pre-conditions, the author underlines the differences (and not necessarily the connections) between the unconscious processes of desire and the religious concepts, particularly, between the representation of God and the concept of God; between the parental imagos and the transcendent God; and between the capacity to “believe in anything at all” (Winnicott) and religious faith. The author concludes that in the illusion model, it is suggested that as part of religious maturity, one could construct the representation of God as something that is deeply connected with primary objects, while at the same time, assuming the capacity to take the necessary distance from personal desires and projections.

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DePoe, John M. "Words about Recent Book: II. Historical-Theological Studies: The God Delusion, Breaking the Spell: Religion as Natural Phenomenon." Review & Expositor 104, no. 4 (December 2007): 819–21. http://dx.doi.org/10.1177/003463730710400413.

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Journal articles on the topic 'The God Delusion'

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