The two-volume Cambridge History of Atheism offers an authoritative and up to date account of a subject of contemporary interest. Comprised of sixty essays by an international team of scholars, this History is comprehensive in scope. The essays are written from a variety of disciplinary perspectives, including religious studies, philosophy, sociology, and classics. Offering a global overview of the subject, from antiquity to the present, the volumes examine the phenomenon of unbelief in the context of Christian, Islamic, Buddhist, Hindu, and Jewish societies. They explore atheism and the early modern Scientific Revolution, as well as the development of Charles Darwin's theory of evolution and its continuing implications. The History also includes general survey essays on the impact of scepticism, agnosticism and atheism, as well as contemporary assessments of thinking. Providing essential information on the nature and history of atheism, The Cambridge History of Atheism will be indispensable for both scholarship and teaching, at all levels.

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.

"This short note will look at the history of Greek atheos and words ultimately derived from it (or in some cases modelled on it) in Greek, Latin, English, and a selection of other modern vernacular languages of Western Europe.1 It will concentrate primarily on when each of these words first appeared in each language, with a brief consideration of their meaning. As writers far more expert on the history of atheism show in many places in this volume, investigating the history of atheistic beliefs throughout most of history is plagued by the difficulty that dire (and generally fatal) penalties could be incurred for the avowal of such beliefs. Most of the evidence for words meaning 'atheism', 'atheist', or 'atheistic' comes in the form of accusations levelled against individuals and/or their ideas or beliefs, and in some cases rebuttals of these, in which semantic clarity is often deliberately avoided"--

This book explores the historical relations between science and religion and discusses contemporary issues with perspectives from cosmology, evolutionary biology and bioethics.

John Hedley Brooke offers an introduction and critical guide to one of the most fascinating and enduring issues in the development of the modern world: the relationship between scientific thought and religious belief. It is common knowledge that in western societies there have been periods of crisis when new science has threatened established authority. The trial of Galileo in 1633 and the uproar caused by Darwin's Origin of Species (1859) are two of the most famous examples. Taking account of recent scholarship in the history of science, Brooke takes a fresh look at these and similar episodes, showing that science and religion have been mutually relevant in so rich a variety of ways that no simple generalizations are possible.

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.

This handbook is a pioneering edited volume, exploring atheism - understood in the broad sense of 'an absence of belief in the existence of a God or gods' - in its historical and contemporary expressions. It probes the varied manifestations and implications of unbelief from an array of disciplinary perspectives and in a range of global contexts.

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.

This book examines the reception of the works of the Baron d'Holbach throughout Francophone Europe. It insists that d'Holbach's historical importance has been understated, argues the case for the existence of a significant 'Christian Enlightenment', and much more.

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'.