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The argument from poor design, also known as the dysteleological argument, is an argument against the assumption of the existence of a creator God, based on the reasoning that any omnipotent and omnibenevolent deity or deities would not create organisms with the perceived suboptimal designs that occur in nature.
Criticism of atheism is criticism of the concepts, validity, or impact of atheism, including associated political and social implications.Criticisms include positions based on the history of science, philosophical and logical criticisms, findings in both the natural and social sciences, theistic apologetic arguments, arguments pertaining to ethics and morality, the effects of atheism on the ...
The Range of Reason is a 1952 book of essays by the Catholic philosopher Jacques Maritain.The text presents a Thomist philosophy regarding religion and morality. It contains a study of Atheism, titled "The Meaning of Contemporary Atheism", which has had a considerable impact on Catholic views of Atheism.
Writers disagree on how best to define and classify atheism, [8] contesting what supernatural entities are considered gods, whether atheism is a philosophical position or merely the absence of one, and whether it requires a conscious, explicit rejection; however, the norm is to define atheism in terms of an explicit stance against theism.
Also called "weak atheism". Implicit atheism – "the absence of theistic belief without a conscious rejection of it". [9] Agnostic atheism – philosophical position that encompasses both atheism and agnosticism. Agnostic atheists are atheistic because they do not hold a belief in the existence of any deity and agnostic because they claim that ...
Positive atheism, also called strong atheism and hard atheism, is the form of atheism that additionally asserts that no deities exist. [ 1 ] [ 2 ] [ 3 ] The terms "negative atheism" and "positive atheism" were used by Antony Flew in 1976 [ 1 ] and have appeared in George H. Smith 's [ 4 ] and Michael Martin 's writings since 1990.
Evans wrote that, by 1939, 95 percent of Germans still called themselves Protestant or Catholic, while 3.5 percent were gottgläubig (lit. "believing in god") and 1.5 percent atheist. Most in these latter categories were "convinced Nazis who had left their Church at the behest of the Party, which had been trying since the mid 1930s to reduce ...
Camus believes it is human nature to have difficulty reconciling these paradoxes; and indeed, he believed humankind must accept what he called the Absurd. On the other hand, Camus is not strictly an existential atheist because the acceptance of the Absurd implies neither the existence of God nor the nonexistence of God (compare agnosticism ).