Criticism of religion
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Criticism of religion involves criticism of the validity, concept, or ideas of religion.[1]
Historical records of criticism of religion go back to at least 5th century BCE in ancient Greece, in Athens specifically, with Diagoras "the Atheist" of Melos. In ancient Rome, an early known example is Lucretius' De rerum natura from the 1st century BCE.
Every exclusive religion on Earth (as well as every exclusive world view) that promotes exclusive truth-claims necessarily denigrates the truth-claims of other religions.[2] Thus, some criticisms of religion become criticisms of one or more aspects of a specific religious tradition.
Critics of religion in general may view religion as one or more of: outdated, harmful to the individual, harmful to society, an impediment to the progress of science or humanity, a source of immoral acts or customs, a political tool for social control.
Definition of religion
Religion is a modern Western concept that developed from the 17th century onwards, not before.[3][4][5][6][7] For example, in Asia, no one before the 19th century self-identified as a "Hindu" or other similar identities.[3][8] The ancient and medieval cultures that produced religious texts, like the Hebrew Bible, New Testament or the Quran, did not have such a conception or idea in their languages, cultures, or histories and neither did the peoples in the Americas before Columbus.[9][3][6]
Today, even though modern researchers conceive religion broadly as an abstraction which entails beliefs, doctrines and sacred places, there is still no scholarly consensus over what a religion is.[10][11][3][12]
History of criticism
In his work
During the Islamic Golden Age, philosopher Al-Ma'arri criticized all prophets' statements as fabrications, and branded God in Islam a hypocrite for forbidding murder but sending angels to take each man's life.[17]
In the 18th century, the French Enlightenment philosopher Voltaire was a Deist and strongly critical of religious intolerance. Voltaire complained about Jews killed by other Jews for worshiping a golden calf and similar actions; he also condemned how Christians killed other Christians over religious differences and how Christians killed Native Americans for not being baptised. Voltaire claimed the real reason for these killings was that Christians wanted to plunder the wealth of those killed. Voltaire was also critical of Muslim intolerance towards other religions.[18] Also in the 18th century, the Scottish Enlightenment philosopher David Hume criticised the teleological arguments for religion. Hume claimed that natural explanations for the order in the universe were reasonable. An important aim of Hume's writings was demonstrating the unsoundness of the philosophical basis for religion.[19]
The 18th-century American Enlightenment political philosopher and religious skeptic Thomas Paine is especially noteworthy both for his contributions to the cause of the American Revolution and his writings in defense of Deism alongside the criticism of Abrahamic religions.[20] In The Age of Reason (1793–1794) and other writings he advocated Deism, promoted reason and freethought, and argued against institutionalized religions in general and the Christian doctrine in particular.[20]
In the early 21st century, the
Origin and function of religion
Social construct
Dennett and Harris have asserted that
Narratives to provide comfort and meaning
David Hume argued that religion developed as a source of comfort in the face of adversity, not as an honest grappling with verifiable truth. Religion is therefore an unsophisticated form of reasoning.[28]
Daniel Dennett has argued that, with the exception of more modern religions such as Raëlism, Mormonism, Scientology and the Baháʼí Faith, most religions were formulated at a time when the origin of life, the workings of the body, and the nature of the stars and planets were poorly understood.[29] These narratives were intended to give solace and a sense of relationship with larger forces. As such, they may have served several important functions in ancient societies. Examples include the views many religions traditionally had towards solar and lunar eclipses and the appearance of comets (forms of astrology).[30][31] Given current understanding of the physical world, where human knowledge has increased dramatically, Dawkins and French atheist philosopher Michel Onfray contend that continuing to hold on to these belief systems is irrational and no longer useful.[26][32]
Opium of the people
Religious suffering is, at the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.
According to
Marx also viewed the Christian doctrine of original sin as being deeply anti-social in character. Original sin, he argued, convinces people that the source of their misery lies in the inherent and unchangeable "sinfulness" of humanity rather than in the forms of social organization and institutions, which Marx argued can be changed through the application of collective social planning.[34]
Viruses of the mind
In his 1976 book
Mental illness or delusion
Psychological studies into the phenomenon of
Psilocybin from mushrooms affect regions of the brain including the serotonergic system, which generating a sense of strong religious meaning, unity and ecstasy. Certain physical rituals may generate similar feelings.[48]
In his book Why People Believe Weird Things,
Immature stage of societal development
Philosopher Auguste Comte posited that many societal constructs pass through three stages and that religion corresponds to the two earlier, or more primitive stages by stating: "From the study of the development of human intelligence, in all directions, and through all times, the discovery arises of a great fundamental law, to which it is necessarily subjective, and which has a solid foundation of proof, both in the facts of our organization and in our historical experience. The law is this: that each of our leading conceptions – each branch of our knowledge – passes successively through three different theoretical conditions: the theological, or fictitious; the metaphysical, or abstract; and the scientific, or positive".[51]
Response to criticism
In his book Is Religion Dangerous?, Keith Ward notes that not all false opinions are delusions and that belief in God is different as many great minds and people who live ordinary lives and believe in God are not irrational people.[52] Hyperreligiosity or even "intensely professed atheism" can emerge from emotional disturbances involving temporal lobe epilepsy.[53]
Criticism of religious concepts
Some criticisms of religions have been:
- Religion is wrong as it is in conflict with science (i.e. Genesis creation myth,[54] Hindu creationism[55])
- Revelations conflict internally (i.e.
Arguments which state that religion is harmful to individuals
Some have criticized the effects of the adherence to dangerous practices such as self-denial and altruistic suicide.[59]
Inadequate medical care
A detailed study in 1998 found 140 instances of deaths of children due to religion-based
Honor killings and stoning
Once well known in Western countries, honor killings are now an extremely rare occurrence; however, they still occur in other parts of the world. An honor killing occurs when a person is killed by their family for bringing dishonor or shame upon it.[61]
Stoning is a form of capital punishment in which a group batters a person with thrown stones until the person dies. As of September 2010, stoning is a punishment that is included in the laws of some countries, including Saudi Arabia, Sudan, Yemen, the United Arab Emirates, and some states in Nigeria[62] as punishment for zina al-mohsena ("adultery of married persons").[63] While stoning may not be codified in the laws of Afghanistan and Somalia, both countries have seen several incidents of stoning to death.[64][65]
Until the early 2000s, stoning was a legal form of
Genital modification and mutilation
According to the World Health Organization, female genital mutilation has no health benefits and is a violation of basic human rights. Though no first tier religious texts prescribe the practice, some practitioners do believe there is religious support for it. While it is mostly found in Muslim countries, it is also practiced by some Christian and Animist countries mostly in Africa. GFA is not widely practiced in some Muslim countries making it difficult to separate religion from culture. Some religious leaders promote it, some consider it irrelevant to religion, and others contribute to its elimination". The practice is illegal in all Western countries and it is also illegal to transport a girl to another country to carry out FGM. Multiple parents have been charged for committing this crime in the United Kingdom, with those charged being exclusively from Muslim countries.[70] The Jewish Bible, the New Testament, and the Quran themselves do not contain textual support for the practice of female genital mutilation even though the practice predates both Islam and Christianity.[71]
Counterarguments to arguments which state that religion is harmful to individuals
A metareview of 850 research papers on Religion in the United States concluded that "the majority of well-conducted studies found that higher levels of religious involvement are positively associated with indicators of psychological well-being (life satisfaction, happiness, positive affect, and higher morale) and with less depression, suicidal thoughts and behavior, drug/alcohol use/abuse".[75][76] A metareview of 147 studies[77] states that religiousness is mildly associated with fewer depression symptoms and that life events can still increase depressive symptoms. In a metareview of 498 studies states that religious involvement in general is associated with: less depression, lower drug and alcohol abuse, less promiscuous sexual behaviors, reduced likelihood of suicide, lower rates of delinquency and crime, educational attainment and purpose or meaning in life.[78] A meta analysis of 34 studies states that a positive relationship still emerges between religion and mental health even when using different conceptualizations of religiosity and mental health used in different studies.[79] According to Robert Putnam, membership of religious groups in the United States was positively correlated with membership of voluntary organizations, higher level of commitment, better self-esteem, lower risk of suicide, higher life satisfaction.[80] According to Pew Research Center's 2019 global study, when comparing religious people to those who have less or no religion, actively religious people are more likely to describe themselves as "very happy", join other mundane organizations like charities or clubs, vote, and at the same time were less likely to smoke and drink. However, there was no correlation between religiosity and self perception of better health.[81]
An investigation on subjective well-being representing 90% of the world population has noted that, globally, religious people are usually happier than nonreligious people, though nonreligious people also reach high levels of happiness.[82]
As of 2001, much of research on religion and health has been conducted within the
Despite
Arguments which state that religion is harmful to society
Some aspects of religion are criticized on the basis that they damage society as a whole. For example, Steven Weinberg states that it takes religion to make good people do evil.[87] Bertrand Russell and Richard Dawkins cite religiously inspired or justified violence, resistance to social change, attacks on science, repression of women and homophobia.[88]
John Hartung has claimed that major religious moral codes can lead to "us vs. them" group solidarity and a mentality which can lead people to dehumanise or demonise individuals who are outside their group by portraying them as individuals who are either less worthy or "not fully human". The results of this attitude can vary from mild discrimination to outright genocide.[89] A poll by The Guardian noted that 82% of the British people believe that religion is socially divisive and that this effect is harmful despite the observation that non-believers outnumber believers two to one.[90]
According to one study, membership in a religious group can accentuate biases in behavior towards in group versus out group members, which may explain the lower number of interracial friends and the greater approval of torture among church members.[91]
Holy war and religious terrorism
While terrorism is a complex subject, it is argued that terrorists are partially reassured by their religious views that God supports and rewards their actions.[92][93]
These conflicts are among the most difficult to resolve, particularly when both sides believe that God is on their side and has endorsed the moral righteousness of their claims.
Theoretical physicist Michio Kaku considers religious terrorism one of the main threats to humanity's evolution from a Type 0 to a Type 1 civilization.[95]
Suppression of scientific progress
Recent examples of tensions between religion and science have been the
During the 19th century, the
Studies on the actual beliefs held by scientists show that most scientists globally do not subscribe to conflict thesis and instead the majority believe that the relation between science and religion is independence or collaboration.[109][110] Historians of science including John Hedley Brooke and Ronald Numbers consider the "religion vs. science" concept an oversimplification, and prefer to take a more nuanced view of the subject.[107][111] These historians cite, for example, the Galileo affair[112] and the Scopes trial;[113] and assert that these were not purely instances of conflict between science and religion as personal and political factors also weighed heavily in the development of each. In addition, some historians contend that religious organizations figure prominently in the broader histories of many sciences, with many of the scientific minds until the professionalization of scientific enterprise (in the 19th century) being clergy and other religious thinkers.[114][115][116] Some historians contend that many scientific developments such as Kepler's laws[117] and the 19th-century reformulation of physics in terms of energy[118] were explicitly driven by religious ideas.
Counterarguments to claims that religion is harmful to society
Some studies show that some positive links exist in the relationship between religiosity, moral behavior and altruism.[119][120][121] Some studies have shown similar correlations between religiosity and giving.[122]
Some argue that religious violence confuses religious moral rules and behaviour with non-religious factors.[123][124][125][126] This includes the claim that events like terrorist bombings are more politically motivated than religious.[125][127][128] Mark Juergensmeyer argues that religion "does not ordinarily lead to violence. That happens only with the coalescence of a peculiar set of circumstances—political, social, and ideological—when religion becomes fused with violent expressions of social aspirations, personal pride, and movements for political change".[129]: 10 and that it is unreasonable to attempt to differentiate "religious violence" and "secular violence" as separate categories.[130] While others assert religion is not inherently violent and while the two are compatible they are not essential and that religious violence can be compared with non-religious violence.[131]
C. S. Lewis suggests that all religions by definition involve faith, or a belief in concepts that cannot be proven or disproven by the sciences. Not all religious people subscribe to the idea that religion and science are mutually exclusive (non-overlapping magisteria) as do some atheists including Stephen Jay Gould.[132] Biologist Richard Dawkins has said that religious practitioners often do not believe in the view of non-overlapping magisteria.[133]
According to a survey most religious groups in the United States have no general epistemological conflict with science or with the seeking out of scientific knowledge even if there are epistemic or moral conflicts with their faith.[134][135] Strict creationists tend to have very favorable views on many of the different sciences.[136] A study on a national sample of United States college students found that the majority of undergraduates in both the natural and social sciences do not see conflict between science and religion.[137] Cross-national studies polled from 1981 to 2001 on views of science and religion have noted that countries with higher religiosity have stronger trust in science.[138]
Morality
Richard Dawkins contends that theistic religions devalue human compassion and morality. In his view, the Bible contains many injunctions against following one's conscience over scripture and positive actions are supposed to originate not from compassion, but from the fear of punishment.[26] Albert Einstein stated that "A man's ethical behavior should be based effectually on sympathy, education, and social ties; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hope of reward after death".[139]
Children
In the 19th century, philosopher Arthur Schopenhauer argued that teaching some ideas to children at a young age could foster resistance to doubting those ideas later on.[140]
Some clerics of
Latter Day Saint church founder Joseph Smith married girls as young as 13 and 14[148] and other Latter Day Saints married girls as young as 10.[149] The Church of Jesus Christ of Latter-day Saints eliminated underaged marriages in the 19th century, but several branches of Mormonism continue the practice.[150]
Homosexuals
Most secularised Christian countries have legalised homosexual activity and several have legalised same-sex marriage. However, not all historically Christian countries have done so such as Russia and Uganda which have introduced discriminatory laws ranging from anti-propaganda laws to corporal punishment. Homosexuality is still illegal in most Muslim countries and several of these countries impose the death penalty for homosexual behavior. In July 2005, two Iranian men aged sixteen and eighteen were, supposedly, hanged for homosexuality, causing an international outcry.[152] They were executed after being convicted by the court of having raped a 13-year-old boy.[153][154][155] The case attracted international media attention. The British lesbian, gay and bisexual group OutRage![156] alleged that the teenagers were executed for consensual homosexual acts and not rape.
Racism
In line with other findings which suggest that religious humanitarianism is largely directed at in-group members, greater religious identification, greater extrinsic religiosity and greater religious fundamentalism were associated with racial prejudices. This fact is congruent with the fact that 50% of religious congregations in the US are racially segregated, and only 12% of them have a degree of diversity.[157]
Some people have used religion as a justification for advocating racism. The Christian Identity movement has been associated with racism.[158] However, it has been argued that these positions may be reflections of contemporary social views as well as reflections of what has been called scientific racism.[159]
Women
The content of the holy books of Abrahamic religions contain severe restrictions on the rights of women ranging from prohibiting women from certain behaviour and activities to requiring women to submit to the will of their father and or husband.
According to
It is argued that religious sexual discrimination leads to unequal relations in marriage, creating norms which subordinate the wife to the husband. The word בעל (ba`al), Hebrew for "husband", used throughout the Bible, is synonymous with "owner" and "master".[164] This mirrors the Abrahamic view of God as an omnipotent, perfect power, where this power is one of domination, which is persistently associated with the characteristics of ideal masculinity.[165] Sheila Jeffreys argues:[166]
Religion gives authority to traditional, patriarchal beliefs about the essentially subordinate nature of women and their naturally separate roles, such as the need for women to be confined to the private world of the home and family, that women should be obedient to their husbands, that women's sexuality should be modest and under the control of their menfolk, and that women should not use contraception or abortion to limit their childbearing. The practice of such ancient beliefs interferes profoundly with women's abilities to exercise their human rights.
Islam
Feminist Julie Bindel argues that religions encourage the domination of men over women and she also argues that Islam promotes the submission of women to their husbands by encouraging practices such as child marriage. She wrote that religion "promotes inequality between men and women", that Islam's message for a woman includes that "she will be subservient to her husband and devote her life to pleasing him" and that "Islam's obsession with virginity and childbirth has led to gender segregation and early marriage.[167]
According to Phyllis Chesler, Islam is connected to violence against women, especially in the form of honor killings. She rejects the argument which states that honor killings are not related to Islam and claims that while fundamentalists of all religions impose restrictions upon women, in Islam, not only are these restrictions harsher, Islam also reacts more violently when these rules are broken.[171]
Christianity
Christianity has been criticized for portraying women as sinful, untrustworthy, deceitful and desiring to seduce and incite men into sexual sin.[172] Katharine M. Rogers argues that Christianity is misogynistic and that the "dread of female seduction" can be found in St. Paul's epistles.[173] K. K. Ruthven argues that the "legacy of Christian misogyny was consolidated by the so-called 'Fathers' of the Church, like Tertullian, who thought a woman was not only 'the gateway of the devil' but also 'a temple built over a sewer'".[174] Jack Holland argues the concept of the fall of man is misogynistic as "a myth that blames woman for the ills and sufferings of mankind".[175]
In the
Animals
Historically,
While supporters of kosher slaughter state that
Other forms of
According to the
Response to criticism of morality
Not all religions are hostile to homosexuality. Both
Many Christians have made efforts toward establishing racial equality, contributing to the
Corrupt purposes of leaders
This section may contain information not important or relevant to the article's subject. (October 2023) |
Dominionism
The term "
In the early 1990s, sociologist
began applying the term to a broader spectrum of people than have sociologists such as Diamond.Response to criticism of dominionism
The few full adherents to reconstructionism are limited to conservative Christians.[215][page needed][216][217] The terms "dominionist" and "dominionism" are rarely used for self-description and their usage has been attacked from several quarters noting that the term is vague, unfairly links evangelicals to extremism, is highly exaggerated and are more akin to conservative smeer in the likes of a conspiracy theory.[218][219][220][221] Kurtz also complained about a perceived link between average Christian evangelicals and extremism such as Christian reconstructionism.[220]
Notable critics of religion
- Douglas Adams
- Al-Ma'arri
- Ayaan Hirsi Ali
- Masih Alinejad
- Kareem Amer
- Simone de Beauvoir
- Julie Bindel
- Peter Boghossian
- Maarten Boudry
- Jerry Cantrell
- George Carlin
- Richard Carrier
- Jim Cornette
- Jerry Coyne
- Karunanidhi
- Richard Dawkins
- Daniel Dennett
- Marquis de Sade
- Karlheinz Deschner
- Andrea Dworkin
- Ludwig Feuerbach
- Stephen Fry
- Sherif Gaber
- Emma Goldman
- Germaine Greer
- Yuval Noah Harari
- Sarah Haider
- Sam Harris
- Christopher Hitchens
- Baron d'Holbach
- Aliaa Magda Elmahdy
- David Hume
- Leo Igwe
- Lawrence Krauss
- Bill Maher
- Azar Majedi
- Nahla Mahmoud
- Karl Marx
- Drew McCoy
- Periyar
- B.R. Ambedkar
- Jean Meslier
- Yasmine Mohammed
- Azar Nafisi
- Maryam Namazie
- Taslima Nasreen
- Friedrich Nietzsche
- Madalyn Murray O'Hair
- Michel Onfray
- Thomas Paine
- Ayn Rand
- Jiddu Krishnamurti
- Salman Rushdie
- Bertrand Russell
- Carl Sagan
- Dayanand Saraswati
- Baruch Spinoza
- Polly Toynbee
- Mark Twain
- Gad Saad
- Nawal El Saadawi
- Tai Solarin
- Wole Soyinka
- Wafa Sultan
- Voltaire
- Ibn Warraq
See also
- A Brief History of Disbelief – a three-part PBS series(2007)
- Anthropology of religion
- Antireligion
- Antitheism
- Apologetics
- Atheism
- Biblical inerrancy
- Religious violence
- Civil religion
- Cognitive dissonance
- Conversational intolerance
- Deism
- Ethics without religion
- Folk religion
- Fundamentalism
- God is dead
- Metaethics
- Morality without religion
- Opium of the people
- Philosophy of religion
- Problem of evil
- Theodicy
- Psychology of religion
- Rationalism
- Religiosity and intelligence
- Religious satire
- Russell's teapot
- Social criticism
- Sociology of religion
- Supernatural
- Toleration
- Theism
- Theology
- True-believer syndrome
Criticism of specific religions and worldviews
Notes
References
- ^
Fitzgerald, Timothy (2000). The Ideology of Religious Studies. New York: Oxford University Press (published 2003). p. 235. ISBN 978-0195347159. Retrieved 30 Apr 2019.
[...] this book consists mainly of a critique of the concept of religion [...].
- ISBN 978-1107375611.
people of every religion, as well as of no religion, have a reason for wanting it to be possible to face other people with challenges to their faith, namely that this is the only way those people can be brought to see the truth.
"NO COMPULSION IN RELIGION: AN ISLAMIC CASE AGAINST BLASPHEMY LAWS" (PDF). Quilliam Foundation. Archived from the original (PDF) on 2016-03-04.Due to the nature of religious belief, one person's faith often implies that another's is wrong and perhaps even offensive, constituting blasphemy. For example, the major world religions often have very different formulations and beliefs concerning god or gods, Muhammad, Jesus, Buddha and the Hindu deities, as well as about various ethical and social matters
- ^ ISBN 978-0470673508.
- ^
ISBN 978-1118554296. Retrieved 17 January 2021.
- ^
Nongbri, Brent (2013). Before Religion: A History of a Modern Concept. Yale University Press. ISBN 978-0300154177. Retrieved 17 January 2021.
[...] the distinction between ancient worlds (in which the notions of religion and being religious did not exist) and modern worlds (in which ideas of religion produced from the sixteenth to the nineteenth century have come to structure everyday life in many parts of the world)."
[...] "Although the Greeks, Romans, Mesopotamians, and many other peoples have long histories, the stories of their respective religions are of recent pedigree. The formation of ancient religions as objects of study coincided with the formation of religion itself as a concept of the sixteenth and seventeenth centuries. - ^ ISBN 978-0226184487.
Before the seventeenth century, the word "religion" and its cognates were used relatively infrequently. Equivalents of the term are virtually nonexistent in the canonical documents of the Western religions – the Hebrew Bible, the New Testament, and the Qur'an. When the term was used in the premodern West, it did not refer to discrete sets of beliefs and practices, but rather to something more like "inner piety," as we have seen in the case of Aquinas, or "worship." As a virtue associated with justice, moreover, 'religio' was understood on the Aristotelian model of the virtues as the ideal middle point between two extremes – in this case, irreligion and superstition.
- ISBN 978-0801887567.
Just like the notion itself, the most general questions concerning religion, its nature and definition, its origins or expressions, were born in the West.[...] From there they were transferred, much later and at the cost of daring generalizations, to all other cultures, however remotely prehistoric or exotic.
- ISBN 978-0226412344.
The early nineteenth century saw the emergence of [...] the formation of the terms Boudhism (1801), Hindooism (1829), Taouism (1839), Zoroastrianism (1854), and Confucianism (1862).[...] This construction of 'religions' was not merely the production of European translation terms, but the reification of systems of thought in a way strikingly divorced from their original cultural milieu.
- ^
Nongbri, Brent (2013). Before Religion: A History of a Modern Concept. Yale University Press. ISBN 978-0300154177. Retrieved 17 January 2021.
'In spite of the fact that the highly advanced [...] writing systems [of Mesoamerica] are capable of expressing and recognising abstract representations in the languages, extant pre-Columbian Mesoamerican inscriptions do not contain words which can be rendered as "religion". ... [N]ative terms for "religion" [found in Spanish dictionaries of the sixteenth and eighteenth centuries] were in reality constructed by the Spanish ethnographer-missionaries in order to promote evangelisation [...].'
[...] it is still a common practice to translate a number of words in different ancient languages as 'religion.' [...] the contexts in which these terms occur often make such translations problematic. [...] ancient Hebrew and Aramaic simply have no word that is routinely translated into modern languages as 'religion.' - ^
Nongbri, Brent (2013). Before Religion: A History of a Modern Concept. Yale University Press. ISBN 978-0300154177. Retrieved 17 January 2021.
Although most people have a vague sense of what religion is, scholars have had (and continue to have) an extremely difficult time agreeing on a definition of religion.
- ISBN 978-0198041030.
- ^
Dubuisson, Daniel (2007). The Western Construction of Religion : Myths, Knowledge, and Ideology. Baltimore, Md.: Johns Hopkins University Press. p. 24. ISBN 978-0801887567.
[...] one of our major anthropological notions is, in the final analysis, possessed of only a rather vague definition, derived through successive reductions and simplifications from its Christian usage.
- Titus Lucretius Carus. "De Rerum Natura". Archived from the originalon 2007-06-30. Retrieved 2007-08-05.
- ^ "Lucretius (c.99 – c.55 BCE)". Internet Encyclopedia of Philosophy. Retrieved 2007-08-05.
- ^ "Lucretius – Stanford Encyclopedia". Retrieved 19 April 2012.
- ISBN 978-0-674-99200-9.
This (superstition) or "false religion", not "religion," is the meaning of "religio". The Epicureans were opposed, not to religion (cf. 6.68–79), but to traditional religion which taught that the gods govern the world. That Lucretius regarded "religio" as synonymous with "superstitio" is implied by "super....instans" in [line] 65.
- ^ Hastings, James (1909). Encyclopedia of Religion and Ethics, Vol. 2. Edinburgh: T&T Clark. p. 190.
- ^ "Voltaire's Philosophical Dictionary". Retrieved 30 September 2014.
- ^ "Hume on Religion". Retrieved 30 September 2014.
- ^ from the original on 27 August 2016. Retrieved 7 August 2021.
- ^ Bailey, David. "What are the merits of recent claims by atheistic scholars that modern science proves religion to be false and vain?". Archived from the original on 2012-11-14. Retrieved 2012-10-25.
- ^ "The New Atheists". Internet Encyclopedia of Philosophy.
- ISBN 978-0199644650
- ISBN 978-0713997897.
- ISBN 978-0393327656.
- ^ ISBN 978-0618680009.
- S2CID 14709450.
- ^ Bashevkin, Dovid. "Jonah and the Varieties of Religious Motivation." Archived 2016-10-12 at the Wayback Machine Lehrhaus. 9 October 2016. 2 October 2017.
- ISBN 978-0670034727.
- ^ "When solar fears eclipse reason". BBC News. 2006-03-28. Retrieved 2010-01-02.
- ^ "Comets in Ancient Cultures". NASA. Archived from the original on 2004-12-04.
- ISBN 978-1559708203.
- ^ a b Marx, Karl (February 1844). "Introduction". A Contribution to the Critique of Hegel's Philosophy of Right. Deutsch-Französische Jahrbücher.
- ^ Marx, Karl (1867). Das Kapital. Volume 1, Part VIII.
- ^ Dawkins, Richard (2006). The Selfish Gene, 30th Anniversary edition.
- ^ Dawkins, Richard (1991). "Viruses of the Mind".
- ^ In his 1992–93 Gresham College lectures, written in collaboration with the psychiatrist Quinton Deeley and published as Is God a Virus?, SPCK, 1995, 274 pp. The quotes here come from p.73.
- ^ Dawkins's God: Genes, Memes and the Meaning of Life, p.125, quoting Simon Conway Morris in support
- ^ Dawkins's God: Genes, Memes and the Meaning of Life pp.137–138
- ISBN 978-0393035155.
- PMID 23224447.
- ^ "The Psychology of Mysticism". The Primal page.
- ^ "Mysticism and Psychopathology". The Primal page.
- ^ Atlas, Jerrold (2003). "Medieval Mystics' Lives As Self-Medication for Childhood Abuse".
- ^ Pickover, Clifford (September–October 1999). The Vision of the Chariot: Transcendent Experience and Temporal Lobe Epilepsy. Science & Spirit. Archived from the original on 2006-04-27.
- ^ "God on the Brain". BBC Science & Nature.
- ^ Shermer, Michael (1999-11-01). "Why People Believe in God: An Empirical Study on a Deep Question". American Humanist Association. p. 2. Retrieved 2006-04-05.
- ^ Bradshaw, John (18 June 2006). "A God of the Gaps?". Ockham's Razor. ABC.
- )
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- ^ Comte, Auguste. "Course of Positive Philosophy (1830)".
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- ISBN 978-0195384871.
Studies that claim to show no difference in emotional makeup between temporal lobe and other epileptic patients (Guerrant et al., 1962; Stevens, 1966) have been reinterpreted (Blumer, 1975) to indicate that there is, in fact, a difference: those with temporal lobe epilepsy are more likely to have more serious forms of emotional disturbance. This typical personality of temporal lobe epileptic patient has been described in roughly similar terms over many years (Blumer & Benson, 1975; Geschwind, 1975, 1977; Blumer, 1999; Devinsky & Schachter, 2009). These patients are said to have a deepening of emotions; they ascribe great significance to commonplace events. This can be manifested as a tendency to take a cosmic view; hyperreligiosity (or intensely professed atheism) is said to be common.
- ISBN 978-0879758264.
- PMID 27066185.
- ^ Bart Ehrman; Misquoting Jesus, 166
- ^ Bruce M. Metzger, The Text of the New Testament: its transmission, corruption, and restoration, pp. 199–200
- ISBN 978-0300140088.
- ^ Branden, N. (1963), "Mental Health versus Mysticism and Self-Sacrifice," Ayn Rand – The Virtue of Selfishness: A New Concept of Egoism.
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Moreover, belief systems also play a crucial role in shaping people's levels of subjective well-being. Evidence from scores of societies containing almost 90 percent of the world's population indicates that, in an overwhelming majority of countries, religious people are happier than non-religious people, even though they tend to have lower incomes...People have an enduring need for a sense of meaning in life, and a strong belief system, whether religious or secular, tends to be linked with relatively high levels of subjective well-being. At this point in history, happy atheists are heavily outnumbered by those who find a sense of meaning in religion.
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Table 1.2 presents various religious groups and the number of adherents of each in the United States and in the world. This information is important because much of the research on religion and health has been conducted in the United States.
{{cite book}}
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The series of myths that Draper and White spread about science and religion are known today in the literature as the conflict thesis. Thanks to the dedicated and committed research of a band of specialists operating since the 1980s at least, the conflict thesis has now been thoroughly debunked. One by one, the tales spun out in Conflict and Warfare have been shown to be either entirely false, horribly misunderstood, or deliberately misrepresented... There is a clear, evidence-based consensus among this group: the conflict thesis is utter bunk.
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The conflict thesis, at least in its simple form, is now widely perceived as a wholly inadequate intellectual framework within which to construct a sensible and realistic historiography of Western science
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In the late Victorian period it was common to write about the 'warfare between science and religion' and to presume that the two bodies of culture must always have been in conflict. However, it is a very long time since these attitudes have been held by historians of science
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In its traditional forms, the conflict thesis has been largely discredited.
- ^ ISBN 978-0801870385.
while [John] Brooke's view [of a complexity thesis rather than an historical conflict thesis] has gained widespread acceptance among professional historians of science, the traditional view remains strong elsewhere, not least in the popular mind
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{{cite book}}
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The conflict thesis, at least in its simple form, is perceived by some historians as a wholly inadequate intellectual framework within which to construct a sensible and realistic historiography of Western science.
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The United States is perhaps the most religious out of the advanced industrial democracies."; "In fact, large majorities of the traditionally religious American nevertheless hold very positive views of science and scientists. Even people who accept a strict creationist view, regarding the origins of life are mostly favorable towards science."; "According to the National Science Foundation, public attitudes about science are more favorable in the United States than in Europe, Russia, and Japan, despite great differences across these cultures in level of religiosity (National Science Foundation, 2008).
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A man's ethical behavior should be based effectually on sympathy, education, and social ties; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hope of reward after death.
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Further reading
- ISBN 978-0801885365.
- S2CID 170740919.
- ISBN 978-1409727217.
- Ellens, J. Harold (2002). The Destructive Power of Religion: Violence in Judaism, Christianity and Islam. Praeger Publishers. ISBN 978-0275997083.