An anthropological and philosophical deconstruction of religion, religious language, and the danger of relying on belief or faith instead of knowledge. Athyeism is shown to lead to discredism a rejection of belief as well as a rejection of gods.

Everything is here to help those who are already atheists better understand the logic of their lives and see Atheism's social and political implications. Those who are not yet atheists will be helped by this scientist's common-sense analysis of the so-called 'proofs of God' to see the irrationality, indeed, the meaninglessness of god-beliefs. What is belief? What is knowledge? As Pilate is alleged to have asked, "What is truth"? Understandable and clear answers to all these questions are given by a seasoned anthropologist who has been able to see around the blinders imposed by Judaeo-Christian cultures.

'Hurray for Michael Palmer!' is how Michael Martin, the distinguished American philosopher, greeted Palmer's The Atheist's Primer (Lutterworth, 2012). Atheism for Beginners, by providing a 'coursebook for schools and colleges,' differs from its predecessor in being designed specifically for teachers and their students. Yet, although different in focus and format, the intention remains the same: to reinstate the importance of philosophy within the debate about God's existence and to act as a corrective tothe largely Darwinian criticisms levelled against religious belief by Richard Dawkins and the so-called 'new atheists'. So, in Palmer's lively history of atheism, extending from the ancient Greeks to the present day, we meet the enduring philosophical arguments against God and the great literature in which they are expressed. Atheism for Beginners is user-friendly and presumes no special grounding in philosophy. Throughout assistance is given by numerous aids to learning: there are exercises, marginal notes, essay questions, bibliographies and a glossary. Also provided are fourteen short biographies of famous atheists. In these respects Palmer follows the format first presented in his widely-read Moral Problems of 1991, long established as a core text inthe teaching of philosophy. In Atheism for Beginners, Palmer covers the main atheistic arguments, discussing issues such as creation, morality, evil, miracles and the motivations of belief. Particular attention is paid to the work of Hume, Marx, Nietzsche and Freud, with a special chapter devoted to the development of 'disproof atheism'. Atheism is often criticized for being unduly pessimistic: that without God there is nothing to look forward to, no life after death, no final righting of wrongs and no hope of salvation. But this, Palmer argues, is 'a slander against the atheistic outlook'. He concludes, therefore, on a positive note, explaining that happiness and personal fulfilment are to be found in the very materialism that religious belief rejects.

How new is atheism? Although adherents and opponents alike today present it as an invention of the European Enlightenment, when the forces of science and secularism broadly challenged those of faith, disbelief in the gods, in fact, originated in a far more remote past. In Battling the Gods, Tim Whitmarsh journeys into the ancient Mediterranean, a world almost unimaginably different from our own, to recover the stories and voices of those who first refused the divinities. Homer’s epic poems of human striving, journeying, and passion were ancient Greece’s only “sacred texts,” but no ancient Greek thought twice about questioning or mocking his stories of the gods. Priests were functionaries rather than sources of moral or cosmological wisdom. The absence of centralized religious authority made for an extraordinary variety of perspectives on sacred matters, from the devotional to the atheos, or “godless.” Whitmarsh explores this kaleidoscopic range of ideas about the gods, focusing on the colorful individuals who challenged their existence. Among these were some of the greatest ancient poets and philosophers and writers, as well as the less well known: Diagoras of Melos, perhaps the first self-professed atheist; Democritus, the first materialist; Socrates, executed for rejecting the gods of the Athenian state; Epicurus and his followers, who thought gods could not intervene in human affairs; the brilliantly mischievous satirist Lucian of Samosata. Before the revolutions of late antiquity, which saw the scriptural religions of Christianity and Islam enforced by imperial might, there were few constraints on belief. Everything changed, however, in the millennium between the appearance of the Homeric poems and Christianity’s establishment as Rome’s state religion in the fourth century AD. As successive Greco-Roman empires grew in size and complexity, and power was increasingly concentrated in central capitals, states sought to impose collective religious adherence, first to cults devoted to individual rulers, and ultimately to monotheism. In this new world, there was no room for outright disbelief: the label “atheist” was used now to demonize anyone who merely disagreed with the orthodoxy—and so it would remain for centuries. As the twenty-first century shapes up into a time of mass information, but also, paradoxically, of collective amnesia concerning the tangled histories of religions, Whitmarsh provides a bracing antidote to our assumptions about the roots of freethinking. By shining a light on atheism’s first thousand years, Battling the Gods offers a timely reminder that nonbelief has a wealth of tradition of its own, and, indeed, its own heroes.

From the provocative author of Straw Dogs comes an incisive, surprising intervention in the political and scientific debate over religion and atheism When you explore older atheisms, you will find that some of your firmest convictions—secular or religious—are highly questionable. If this prospect disturbs you, what you are looking for may be freedom from thought. For a generation now, public debate has been corroded by a shrill, narrow derision of religion in the name of an often vaguely understood “science.” John Gray’s stimulating and enjoyable new book, Seven Types of Atheism, describes the complex, dynamic world of older atheisms, a tradition that is, he writes, in many ways intertwined with and as rich as religion itself. Along a spectrum that ranges from the convictions of “God-haters” like the Marquis de Sade to the mysticism of Arthur Schopenhauer, from Bertrand Russell’s search for truth in mathematics to secular political religions like Jacobinism and Nazism, Gray explores the various ways great minds have attempted to understand the questions of salvation, purpose, progress, and evil. The result is a book that sheds an extraordinary light on what it is to be human.

In this book Michael Martin provides logical reasons for being an atheist. Carefully examining the current debate in Anglo-American analytic philosophy regarding God's existence, Martin presents a comprehensive critique of the arguments for the existence of God and a defense of arguments against the existence of God, showing in detail their relevance to atheism. Claiming that atheism is a rational position while theistic beliefs are not, he relies both on logic and evidence and confines his efforts to showing the irrationality of belief in a personal supreme being who is omniscient, omnipotent, perfect, and the creator of heaven and earth. The author's approach is two-fold. By presenting and criticizing arguments that have been advanced in favor of belief, he makes a case for "negative atheism." By offering arguments against atheism and defending it from these attacks, he presents a case for "positive atheism." Along the way, he confronts the views of numerous philosophers—among them Anselm, Aquinas, Plantinga, Hick, and Swinburne—and refutes both classical and contemporary arguments that have been advanced through the history of this debate. In his conclusion, Martin considers what would and would not follow if his main arguments were widely accepted, and he defines and distinguishes atheism from other "isms" and movements. Building on the work of religious skeptics and atheists of the past and present, he justifies his reconstruction of this philosophical dispute by citing some of the most interesting and important arguments for atheism and criticisms of arguments for the existence of God that have appeared in recent journal articles and have yet to be systematically addressed. Author note: Michael Martin is Professor of Philosophy at Boston University and author of several books, including The Legal Philosophy of H.L.A. Hart: A Critical Appraisal and The Case Against Christianity (both from Temple).

On his popular science blog, Pharyngula, PZ Myers has entertained millions of readers with his infectious love of evolutionary science and his equally infectious disdain for creationism, biblical literalism, intelligent design theory, and other products of godly illogic. This funny and fearless book collects and expands on some of his most popular writings, giving the religious fanaticism of our times the gleeful disrespect it deserves by skewering the apocalyptic fantasies, magical thinking, hypocrisies, and pseudoscientific theories advanced by religious fundamentalists of all stripes. Forceful and articulate, scathing and funny, The Happy Atheist is a reaffirmation of the revelatory power of humor and the truth-revealing powers of science and reason.