Atheism
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Atheism
Atheism is the position that affirms the nonexistence of God.
It proposes positive disbelief rather than mere
suspension of belief.
Since many different gods have been objects of belief, one might be an atheist with respect
to one god while believing in the existence of some other god.
In the religions of the west - Judaism, Christianity
and Islam - the dominant idea of God is of a purely spiritual, supernatural being who is the perfectly good, allpowerful, all-knowing creator of everything other than himself.
As used in this entry, in the narrow sense of the
term an atheist is anyone who disbelieves in the existence of this being, while in the broader sense an atheist is
someone who denies the existence of any sort of divine reality.
The justification of atheism in the narrow sense
requires showing that the traditional arguments for the existence of God are inadequate as well as providing some
positive reasons for thinking that there is no such being.
Atheists have criticized the traditional arguments for
belief and have tried to justify positive disbelief by arguing that the properties ascribed to this being are
incoherent, and that the amount and severity of evils in the world make it quite likely that there is no such allpowerful, perfectly good being in control.
1 The meaning of 'atheism'
As commonly understood, atheism is the position that affirms the nonexistence of God.
So an atheist is someone
who disbelieves in God, whereas a theist is someone who believes in God.
Another meaning of 'atheism' is simply
nonbelief in the existence of God, rather than positive belief in the nonexistence of God.
These two different
meanings are sometimes characterized as positive atheism (belief in the nonexistence of God) and negative atheism
(lack of belief in the existence of God).
Barring inconsistent beliefs, a positive atheist is also a negative atheist, but
a negative atheist need not be a positive atheist.
One advantage of using 'atheism' in these two different senses is
that negative atheism, but not positive atheism, characterizes the position of the logical positivists, who hold that
statements purportedly about God, including the statement 'God does not exist', are cognitively meaningless.
If one
holds that the statements 'God exists' and 'God does not exist' are cognitively meaningless, and therefore neither
true nor false, one cannot consistently believe that it is true that God does not exist or that it is true that God
does exist.
So the logical positivist cannot espouse positive atheism, but can be characterized as espousing
negative atheism.
Nevertheless, since the common use of 'atheism' to mean disbelief in God is so thoroughly
entrenched, we will follow it.
We may use the term 'non-theist' to characterize the position of the negative atheist.
So instead of saying that the logical positivist is a negative but not a positive atheist, we shall say that the logical
positivist is a non-theist but not an atheist.
Since human beings have worshipped many different gods, what god or
gods is it whose existence, if denied, makes one an atheist? Generally, it is the dominant or official god of one's
country or culture that plays that role.
(Early Christians were called atheists because they rejected belief in the
official gods of the Roman state.) But given that there are a number of different conceptions of the divine in a given
culture, it is best to distinguish a restricted or narrow sense of 'atheism' and 'theism' from a broader sense.
In the
major religions of the West - Judaism, Christianity and Islam - the traditional conception of God is of a purely
spiritual, supernatural being who is the perfectly good, all-powerful, all-knowing creator of everything other than
himself.
As used in this entry, an atheist in the narrow sense of the term is anyone who disbelieves in the existence
of this being, just as a theist in the narrow sense is anyone who believes in the existence of this being.
In the
broader sense, a theist is someone who believes in the existence of any divine being or divine reality, even if it is
quite different from the idea of God just described.
Similarly, an atheist, in the broader sense of the term, is
someone who disbelieves in every form of deity, not just the God of traditional Western theology.
To avoid
confusion, it is important to keep in mind both the narrow and the broader senses of these terms.
In the narrow
sense, the Protestant theologian Paul Tillich (§2) was an atheist, for he disbelieved in the existence of the God of
traditional theism.
But in the broader sense he was a theist, since he believed that there is a divine reality, beingitself (the God beyond the traditionalistic theistic God).
The chief concern of this entry will be an investigation of
the reasons supporting atheism in the narrow sense.
While someone may readily undertake to give reasons for
thinking that the God of traditional Western theology does not exist, it would be a vastly larger task to review all
the ideas of the divine that human beings have generated over time and then undertake to justify belief in the
nonexistence of each divine being or divine reality.
2 Historical sketch of Western atheism
Perhaps the best way to understand the struggle between atheism and theism is to note theism's insistence on an
agent explanation of various natural phenomena, including the existence of the universe.
We typically explain our
actions and their results in terms of our purposes and our power as agents to make things happen.
When the idea
that the sun, moon and stars are themselves agents was abandoned, it seemed reasonable to explain their
movements, and other natural happenings in the world, as the result of powerful agents (gods) acting upon inert
material bodies.
Thus the gods served to explain events in nature for which no other explanation was then available,
particularly events directly affecting human welfare.
And by worshipping and beseeching the gods, human beings
undoubtedly hoped to influence the course of natural events in their favour.
The seeds of atheism in Western
society were sown with the beginning of science.
For the trend of science over the centuries has been to replace
explanations of natural events by the activity of divine agents with explanations by means of other natural
phenomena (see Religion and science §§1-3).
As early as Epicurus, one finds an explicit attempt to rule out any
explanation of natural phenomena by reference to the activity of supernatural agents (see Epicureanism §§8-9).
But
while it is one thing to observe the steady retreat of the gods from a significant place in explanations of phenomena
within nature, it is quite another thing to discredit the view that the natural universe itself owes its existence to
the creative activity of a supernatural deity.
Moreover, the appearance of design in plants and animals made it.
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