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For the most part we inherit our opinions. We are the heirs of habitsand mental customs. Our beliefs, like the fashion of our garments, depend on where we were born. We are moulded and fashioned by oursurroundings. Environment is a sculptor---a painter. If we had been born in Constantinople, the most of us would have said: "There is no God but Allah, and Mohammed is his prophet." If our parentshad lived on the banks of the Ganges, we would have been worshipers ofSiva, longing for the heaven of Nirvana. As a rule, children love their parents, believe what they teach, andtake great pride in saying that the religion of mother is good enoughfor them. Most people love peace. They do not like to differ with their neighbors.They like company. They are social. They enjoy traveling on the highwaywith the multitude. They hate to walk alone. (...) Belief is not subject to the will. Men think as they must. Children donot, and cannot, believe exactly as they were taught. They are notexactly like their parents. They differ in temperament, in experience, in capacity, in surroundings. And so there is a continual, though almostimperceptible change. There is development, conscious and unconsciousgrowth, and by comparing long periods of time we find that the old hasbeen almost abandoned, almost lost in the new. Men cannot remainstationary. The mind cannot be securely anchored. If we do not advance, we go backward. If we do not grow, we decay. If we do not develop, weshrink and shrivel. - Taken from "Why Am I An Agnostic" written by Robert Green Ingersoll

"A widely admired writer on religion celebrates agnosticism as the most vibrant, engaging--and ultimately the most honest--stance toward the mysteries of existence." -- Amazon.com.

Vincent Bugliosi, whom many view as the nation's foremost prosecutor, has successfully taken on, in court or on the pages of his books, the most notorious murderers of the last half century--Charles Manson, O.J. Simpson, and Lee Harvey Oswald. Now, in the most controversial book of his celebrated career, he turns his incomparable prosecutorial eye on the greatest target of all: God. In making his case for agnosticism, Bugliosi has very arguably written the most powerful indictment ever of God, organized religion, theism, and atheism. Theists will be left reeling by the commanding nature of Bugliosi's extraordinary arguments against them. And, with his trademark incisive logic and devastating wit, he exposes the intellectual poverty of atheism and skewers its leading popularizers--Christopher Hitchens, Sam Harris, and Richard Dawkins. Joining a 2,000-year-old conversation which no one has contributed anything significant to for years, Bugliosi, in addition to destroying the all-important Christian argument of intelligent design, remarkably--yes, scarily--shakes the very foundations of Christianity by establishing that Jesus was not born of a virgin, and hence was not the son of God, that scripture in reality supports the notion of no free will, and that the immortality of the soul was a pure invention of Plato that Judaism and Christianity were forced to embrace because without it there is no life after death. Destined to be an all-time classic, Bugliosi's Divinity of Doubt sets a new course amid the explosion of bestselling books on atheism and theism--the middle path of agnosticism. In recognizing the limits of what we know, Bugliosi demonstrates that agnosticism is he most intelligent and responsible position to take on the eternal question of God's existence.

The authentic spiritual quest is marked not by certainties but by questions and doubt. Mark Vernon who was a priest, and left an atheist explores the wonder of science, the ups and downs of being 'spiritual but not religious', the insights of ancient philosophy, and God the biggest question.

This book contains a unique perspective: that of a scientifically and philosophically educated agnostic who thinks there is impressive—if maddeningly hidden—evidence for the existence of God. Science and philosophy may have revealed the poverty of the familiar sources of evidence, but they generate their own partial defense of theism. Bryan Frances, a philosopher with a graduate degree in physics, judges the standard evidence for God’s existence to be awful. And yet, like many others with similar scientific and philosophical backgrounds, he argues that the usual reasons for atheism, such as the existence of suffering and success of science, are weak. In this book you will learn why so many people with scientific and philosophical credentials are agnostics (rather than atheists) despite judging all the usual evidence for theism to be fatally flawed.

This is a book about science, religion, and the world in between. I was born into a Christian family, but fell out of religion and in love with the scientific method. I had little need of faith, I thought, when science could tell me so much more about the world, and ask so little of me in return. But as I aged into young adulthood, a new chapter of my story began. Did I really know why I believed what I believed? How could I be so certain of my convictions when I hadn't even honestly considered the evidence? This book traces my journey through the furthest reaches of thought, a journey that took me through the realms of psychology, biology, physics, and belief. Could I find a place for faith in the modern world? Or was I right to cast it off as I did?

This Element is an elementary introduction to atheism and agnosticism. It begins with a careful characterisation of atheism and agnosticism, distinguishing them from many other things with which they are often conflated. After a brief discussion of the theoretical framework within which atheism and agnosticism are properly evaluated, it then turns to the sketching of cases for atheism and agnosticism. In both cases, the aim is not conviction, but rather advancement of understanding: the point of the cases is to make it intelligible why some take themselves to have compelling reason to adopt atheism or agnosticism.

"Argues that the fundamental reason for church-state conflict is our aversion to questions of religious truth. By trying to avoid the question of religious truth, law and religion has ultimately reached a state of incoherence. He asserts that the answer to this dilemma is to take the agnostic turn: to take an empathetic and imaginative approach to questions of religious truth, one that actually confronts rather than avoids these questions, but without reaching a final judgment about what that truth is"--Jacket.