Romantic Atheism explores the links between English Romantic poetry and the first burst of outspoken atheism in Britain from the 1780s onwards. Martin Priestman examines the work of Blake, Coleridge, Wordsworth, Shelley, Byron and Keats in their most intellectually radical periods, establishing the depth of their engagement with such discourses, and in some cases their active participation. Equal attention is given to less canonical writers: such poet-intellectuals as Erasmus Darwin, Sir William Jones, Richard Payne Knight and Anna Laetitia Barbauld, and controversialists including Holbach, Volney, Paine, Priestley, Godwin, Richard Carlile and Eliza Sharples (these last two in particular representing the close links between punishably outspoken atheism and radical working-class politics). Above all, the book conveys the excitement of Romantic atheism, whose dramatic appeals to new developments in politics, science and comparative mythology lend it a protean energy belied by the common and more recent conception of 'loss of faith'.

Explores the links between Romantic poetry and the first burst of outspoken atheism in Britain.

Exploring links between Romanticism and the first burst of outspoken atheism in Britain, Priestman examines the major Romantic poets in their most intellectually radical periods, and many contemporary poet-intellectuals and controversialists. Above all, he conveys Romantic atheism's excitement and dramatic appeal to new developments in politics, science and comparative mythology.

From the author of The Architecture of Happiness, a deeply moving meditation on how we can still benefit, without believing, from the wisdom, the beauty, and the consolatory power that religion has to offer. Alain de Botton was brought up in a committedly atheistic household, and though he was powerfully swayed by his parents' views, he underwent, in his mid-twenties, a crisis of faithlessness. His feelings of doubt about atheism had their origins in listening to Bach's cantatas, were further developed in the presence of certain Bellini Madonnas, and became overwhelming with an introduction to Zen architecture. However, it was not until his father's death -- buried under a Hebrew headstone in a Jewish cemetery because he had intriguingly omitted to make more secular arrangements -- that Alain began to face the full degree of his ambivalence regarding the views of religion that he had dutifully accepted. Why are we presented with the curious choice between either committing to peculiar concepts about immaterial deities or letting go entirely of a host of consoling, subtle and effective rituals and practices for which there is no equivalent in secular society? Why do we bristle at the mention of the word "morality"? Flee from the idea that art should be uplifting, or have an ethical purpose? Why don't we build temples? What mechanisms do we have for expressing gratitude? The challenge that de Botton addresses in his book: how to separate ideas and practices from the religious institutions that have laid claim to them. In Religion for Atheists is an argument to free our soul-related needs from the particular influence of religions, even if it is, paradoxically, the study of religion that will allow us to rediscover and rearticulate those needs.

The book is an authoritative and up-to-date collection of original essays on one of the greatest of all English poets, Percy Bysshe Shelley. It covers a wide range of topics, exploring Shelley's life and work from various angles.

The first survey of the connections between literature, religion, and intellectual life in the British Romantic period.

Over the last 160 years, a great dilemma has been hatching out of Western spiritual consciousness. In our modern existence, we have lost faith in the traditional routes by which human beings have come to experience the Divine, and an acceptance of oneself as having a place in the order of the universe. In Spiritual Atheism, Steve Antinoff argues that the dilemma burning within the West has been given its most fundamental expression by Kirilov in Dostoyevsky's The Possessed: "God is necessary, and so must exist . . . Yet I know that he doesn't exist, and can't exist . . . But don't you understand that a man with two such ideas cannot go on living?" According to Antinoff, spiritual atheism begins with three realizations: that our experience of ourselves and our world leaves us ultimately dissatisfied, that our dissatisfaction is intolerable and so must be broken through, and that there is no God. Continuing where such writers as Christopher Hitchens and Sam Harris left off, Antinoff's unique and prescient take on deity and spirituality makes this book a critical contribution to the understanding of the quest for salvation and enlightenment in a world full of chaos and need.

In this 2007 volume, eighteen of the world's leading scholars present original essays on various aspects of atheism: its history, both ancient and modern, defense and implications. The topic is examined in terms of its implications for a wide range of disciplines including philosophy, religion, feminism, postmodernism, sociology and psychology. In its defense, both classical and contemporary theistic arguments are criticized, and, the argument from evil, and impossibility arguments, along with a non religious basis for morality are defended. These essays give a broad understanding of atheism and a lucid introduction to this controversial topic.

The Romantic Period was one of the most exciting periods in English literary history. This book provides a comprehensive and up-to-date account of the intellectual and cultural background to Romantic literature. It is accessibly written and avoids theoretical jargon, providing a solid foundation for students to make their own sense of the poetry, fiction and other creative writing that emerged as part of the Romantic literary tradition.

Although there were no self-avowed British atheists before the 1780s, authors including Jonathan Swift, Alexander Pope, Sarah Fielding, Phebe Gibbes, and William Cowper worried extensively about atheism's dystopian possibilities, and routinely represented atheists as being beyond the pale of human sympathy. Challenging traditional formulations of secularization that equate modernity with unbelief, Reeves reveals how reactions against atheism rather helped sustain various forms of religious belief throughout the Age of Enlightenment. He demonstrates that hostility to unbelief likewise produced various forms of religious ecumenicalism, with authors depicting non-Christian theists from around Britain's emerging empire as sympathetic allies in the fight against irreligion. Godless Fictions in the Eighteenth Century traces a literary history of atheism in eighteenth-century Britain for the first time, revealing a relationship between atheism and secularization far more fraught than has previously been supposed.