Do religions have an inherent right to be respected? Is atheism itself a form of religion, and can there be such a thing as a 'fundamentalist atheist'? Are we witnessing a global revival in religious zeal, or do the signs point instead to religion's ultimate decline? In a series of bold, unsparing polemics, A.C. Grayling tackles these questions head on, exposing the dangerous unreason he sees at the heart of religious faith and highlighting the urgent need we have to reject it in all its forms, without compromise. In its place he argues for a set of values based on reason, reflection and sympathy, taking his cue from the great ethical tradition of western philosophy.

Poses an argument for living a spiritual life that is not dependent on religion, explaining that an acceptance of philosophical spiritual traditions and values does not require practitioners to embrace the existence of a higher order.

This volume contains selected discourses chosen to illustrate the tenets characteristic of the influential movement known as Cambridge Platonism.

In God and the New Atheism, a world expert on science and theology gives clear, concise, and compelling answers to the charges against religion laid out in recent best-selling books by Richard Dawkins (The God Delusion), Sam Harris (The End of Faith), and Christopher Hitchens (God Is Not Great). For some, these "new atheists" appear to say extremely well what they believe to be wrong with religion. But, as John Haught shows, the treatment of religion in these books is riddled with logical inconsistencies, shallow misconceptions, and crude generalizations. Can God really be dismissed as a mere delusion? Is faith really the enemy of reason? And does religion really poison everything? God and the New Atheism offers a much-needed antidote to the extremist claims of scientific fundamentalism. This provocative and accessible little book will enable readers to see through the rhetorical fog of this recent phenomenon and come to a clearer understanding of the issues at stake in this crucial debate.

Partly autobiographical, partly historical, "The Rage Against God," written by the brother of prominent atheist Christopher Hitchens, assails several of the favorite arguments of the anti-God battalions and makes the case against fashionable atheism.

From the bestselling author of A History of God and The Great Transformation comes a balanced, nuanced understanding of the role religion plays in human life and the trajectory of faith in modern times. Why has God become incredible? Why is it that atheists and theists alike now think and speak about God in a way that veers so profoundly from the thinking of our ancestors? Moving from the Paleolithic Age to the present, Karen Armstrong details the lengths to which humankind has gone to experience a sacred reality that it called God, Brahman, Nirvana, Allah, or Dao. She examines the diminished impulse toward religion in our own time when a significant number of people either want nothing to do with God or question the efficacy of faith. With her trademark depth of knowledge and profound insight, Armstrong elucidates how the changing world has necessarily altered the importance of religion at both societal and individual levels. And she makes a powerful, convincing argument for structuring a faith that speaks to the needs of our dangerously polarized age.

This endearing friendship story about a boy and his dog from a Pulitzer Prize–winning writer gently explores a timeless question: who’s really in charge? Meet Sid. He’s an ordinary kid. He’s far from perfect. But to Murphy, Sid’s faithful dog, Sid is the whole world. Murphy thinks Sid is the absolute best—and that he’s in charge of everything. Sid loves Murphy right back, but he can’t help but wonder what Murphy would think if he realized the truth: Sid’s just a kid, and Murphy’s just a dog, and neither one can control the world. This deceptively simply picture book is the perfect start to a discussion about a subject seldom seen in children’s books—the nonthreatening feel of a world based on fact and reason, and not faith.

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.