Could it be that atheism and belief in God are both forms of avoidance behavior? It's easier to focus on belief than it is to take up a new practice of living. Perhaps both are ideological distractions that mystify the nature of reality and what knowledge is. What if we admit that we are neither believers nor atheists: Does that mean we're nothing?Philosophy aims to help us understand the world without appealing to something beyond. It's considered to be rooted in the search for eternal truths, and when the truth is unclear, philosophy is expected to embrace modesty and have a willingness to say I don't know. Rejecting the false dialectic of God/atheism will help us recognize that the world is our construction and our responsibility so long as we are here.Drawing on Georg Luk�cs and Max Horkheimer, the author argues that belief in God and atheism are both ideological distractions. They are both forms of immaturity that can only be transcended through action. The real good news is that we can do away with belief in the supernatural, but it will take more than non-belief; it will take philosophical action.He takes us on a journey through our philosophical practices to purge ourselves of mystified notions. The journey is long, but at least the path is strewn with the charm of Socrates, Descartes, Marx, and Sartre.In short, Prof. Donovan says, Nothing exists but this world, our world... Nothing is beyond God and atheism. Why not become nothing? Make yourself and those who matter proud.

Prof. Tom Donovan suggests reading Freud today for inspiration in shaping one's outlook and taking control of one's life. We all have to confront the human condition and we face a constant challenge to steer a satisfying course around, over and through the distractions that tempt us to accept the easy gratifications and let the real treasures dribble away. Can one live a philosophical life in a world that has killed God and given the reins of society to what Nietzsche called “the last men”? Many of us are unsatisfied with the alternatives offered up today from various ideologies, as well as the obscene nature of today’s consumer capitalism, and the incoherent and distracting roaring of identity politics. But are there viable choices in the search for meaning, happiness, and value? There are major threads throughout our philosophical tradition for understanding the human condition and coming to terms with both our individual and collective lives. This book suggests that we return to our Western philosophical tradition: The Ancients, the Frankfurt School, and the existentialist penseurs. Tom Donovan places Freud within this tradition and utilizes Civilization and its Discontents as a catalyst to offer theoretical tools and concrete practices on how to forge ourselves into excellent humans. Happiness requires the evolution of a self. A coherent interpretive and hermeneutic approach understands that identities are situational. We should be wary of essentializing them. This book argues that there is a philosophical way of living and that this path emphasizes the pursuit of excellence and the courage to mediate our instincts through deep reflection, conversation, and noble practices. Rather than searching for some child within, what if we try to forge mature and deep ways of being and acting? La vie philosophique is the true path towards happiness and capturing human meaning and noble values. This book is for readers interested in forging a meaningful life, and for those of us who are not interested in dogmatic religions, vulgar consumerism, and overbearing social identities.

In his teens, a young man wrote, “I believe in no religion. There is absolutely no proof for any of them.” After serving in the trenches of WW1, the same young man said, “I never sank so low as to pray.” To a religious friend, he wrote impatiently, “You can’t start with God. I don’t accept God!” This young man was C. S. Lewis, the “foul-mouthed atheist” who would become one of the most eloquent Christian writers of the twentieth century. David C. Downing offers a unique look at Lewis’s personal journey to faith and the profound influence it had on his life as a writer and eventual follower of Christ. This is the first book to focus on the period from Lewis’s childhood to his early thirties, a tumultuous journey of spiritual and intellectual exploration. It was not despite this journey but precisely because of it that Lewis understood the search for life’s meaning so well.

Religious scholar Hart argues that contemporary antireligious polemics are based not only upon conceptual confusions but upon facile simplifications of history and provides a powerful antidote to the New Atheists' misrepresentations of the Christian past.

Philosophy and its Others responds to the widespread sense that philosophy must renew its intellectual community with other significant ways of being and mind. The author articulates philosophy's community of mind with the aesthetic, the religious, and the ethical, without losing any of its own distinctive voice. He develops an original and constructive position between these extremes: the Hegelian extreme which reduces the plurality of others to a dialectical totality and the Wittgensteinian and deconstructive options that celebrate plurality, but without a proper sense of the connectedness of philosophy and its others.

On one side of the argument is a collection of godless academics with doctorates from the finest universities in England, France, and the United States. On the other is Irrational Atheist author Vox Day, armed with nothing more than historical and statistical facts. Presenting a compelling argument (but not for the side one might expect), Day strips away the pseudo-scientific pretentions of New Atheism with his intelligent application of logic, history, military science, political economy, and well-documented research. The arguments of Richard Dawkins, Sam Harris, Christopher Hitchens, Daniel Dennett, and Michel Onfray are all methodically exposed and discredited as Day provides extensive evidence proving, among other things, that: More than 93 percent of all the wars in human history had no relation to religion The Spanish Inquisition had no jurisdiction over professing Jews, Muslims, or atheists, and executed fewer people on an annual basis than the state of Texas Atheists are 3.84 times more likely to be imprisoned than Christians "Red" state crime is primarily in "blue" counties Sexually abused girls are 55 times more likely to commit suicide than girls raised Catholic In the twentieth century, atheistic regimes killed three times more people in peacetime than those killed in all the wars and individual crimes combined. The Irrational Atheist provides the rational thinker with empirical proof that atheism's claims against religion are unfounded in logic, fact, and science.

That the longstanding antagonism between science and religion is irreconcilable has been taken for granted. And in the wake of recent controversies over teaching intelligent design and the ethics of stem-cell research, the divide seems as unbridgeable as ever.In Science vs. Religion, Elaine Howard Ecklund investigates this unexamined assumption in the first systematic study of what scientists actually think and feel about religion. In the course of her research, Ecklund surveyed nearly 1,700 scientists and interviewed 275 of them. She finds that most of what we believe about the faith lives of elite scientists is wrong. Nearly 50 percent of them are religious. Many others are what she calls "spiritual entrepreneurs," seeking creative ways to work with the tensions between science and faith outside the constraints of traditional religion. The book centers around vivid portraits of 10 representative men and women working in the natural and social sciences at top American research universities. Ecklund's respondents run the gamut from Margaret, a chemist who teaches a Sunday-school class, to Arik, a physicist who chose not to believe in God well before he decided to become a scientist. Only a small minority are actively hostile to religion. Ecklund reveals how scientists-believers and skeptics alike-are struggling to engage the increasing number of religious students in their classrooms and argues that many scientists are searching for "boundary pioneers" to cross the picket lines separating science and religion.With broad implications for education, science funding, and the thorny ethical questions surrounding stem-cell research, cloning, and other cutting-edge scientific endeavors, Science vs. Religion brings a welcome dose of reality to the science and religion debates.