In sharp contrast, the current scientific consensus rejects the traditional soul, although this conclusion is rarely discussed publicly. In this book, a cognitive scientist breaks the taboo and explains why modern science leads to this controversial conclusion. In doing so, the book reveals the truly astonishing scope and power of scientific inquiry, drawing on ideas from biology, psychology, neuroscience, philosophy, and the physical sciences. Much more than chronicling the demise of the traditional soul, the book explores where soul beliefs come from, why they are so widespread culturally and historically, how cognitive science offers a naturalistic alternative to religious conceptions of mind, and how postulating the existence of a soul amounts to making a scientific claim.Although the new scientific view of personhood departs radically from traditional religious conceptions, the author shows that a coherent, meaningful, and sensitive appreciation of what it means to be human remains intact. He argues that we do not lose anything by letting go of our soul beliefs and that we even have something to gain. Throughout, the book takes a passionate stand for science and reason. It also offers a timely rejoinder to recent claims that science supports the existence of the soul and the afterlife.

    It is a scientific look at how ancient humans made sense of the world and the phenomena they encountered around them.In the past, arguments against the existence of gods have mainly come in the form of scientific inquiries that attempt to show there is no evidence for their existence. The Invention of Religion, however, investigates the psychological mechanisms that cause religions to originate and it sets out to prove that when humans have neither science nor religion, these mechanisms cause them to invent new religions. It also investigates how the differences (like monotheism vs. pantheism) between religions arise and how probable these differences are.

    Considering scholarship from both sides of the aisle, it explains why there is good reason to conclude that this tradition is a legend. Following up on this possibility, this book turns its attention to the earliest recorded Christian beliefs that Jesus was raised on the third day and that he appeared to many people. Covering many topics often encountered in discussions about Jesus' resurrection, this book proposes an answer to the question: What plausibly could have caused the rise of these extraordinary beliefs if there never was a discovered empty tomb and Jesus did not actually rise from the dead?

    Philosopher Alex Rosenberg maintains that science is the only thing that can really answer them—all of them. His bracing and ultimately upbeat book takes physics seriously as the complete description of reality and accepts all its consequences. He shows how physics makes Darwinian natural selection the only way life can emerge, and how that deprives nature of purpose, and human action of meaning, while it exposes conscious illusions such as free will and the self. The science that makes us nonbelievers provides the insight into the real difference between right and wrong, the nature of the mind, even the direction of human history. The Atheist's Guide to Reality draws powerful implications for the ethical and political issues that roil contemporary life. The result is nice nihilism, a surprisingly sanguine perspective atheists can happily embrace.

    As G. K. Chesterton explains, "Only with original sin can we at once pity the beggar and distrust the king."Do we arrive in this world predisposed to evil? St. Augustine passionately argued that we do; his opponents thought the notion was an insult to a good God. Ever since Augustine, the church has taught the doctrine of original sin, which is the idea that we are not born innocent, but as babes we are corrupt, guilty, and worthy of condemnation. Thus started a debate that has raged for centuries and done much to shape Western civilization.Perhaps no Christian doctrine is more controversial; perhaps none is more consequential. Blaise Pascal claimed that "but for this mystery, the most incomprehensible of all, we remain incomprehensible to ourselves." Chesterton affirmed it as the only provable Christian doctrine. Modern scholars assail the idea as baleful and pernicious. But whether or not we believe in original sin, the idea has shaped our most fundamental institutions—our political structures, how we teach and raise our young, and, perhaps most pervasively of all, how we understand ourselves. In Original Sin, Alan Jacobs takes readers on a sweeping tour of the idea of original sin, its origins, its history, and its proponents and opponents. And he leaves us better prepared to answer one of the most important questions of all: Are we really, all of us, bad to the bone?

    NAILED sheds light on ten beloved Christian myths, and, with evidence gathered from historians across the theological spectrum, shows how they point to a Jesus Christ created solely through allegorical alchemy of hope and imagination; a messiah transformed from a purely literary, theological construct into the familiar figure of Jesus - in short, a purely mythic Christ.

    In fact, 95% of Americans believe in God--a level of agreement rarely seen in American life. The greatest divisions in America are not between atheists and believers, or even between people of different faiths. What divides us, this groundbreaking book shows, is how we conceive of God and the role He plays in our daily lives.America's Four Gods draws on the most wide-ranging, comprehensive, and illuminating survey of American's religious beliefs ever conducted to offer a systematic exploration of how Americans view God. Paul Froese and Christopher Bader argue that many of America's most intractable social and political divisions emerge from religious convictions that are deeply held but rarely openly discussed. Drawing upon original survey data from thousands of Americans and a wealth of in-depth interviews from all parts of the country, Froese and Bader trace America's cultural and political diversity to its ultimate source--differing opinions about God. They show that regardless of our religious tradition (or lack thereof), Americans worship four distinct types of God: The Authoritative God--who is both engaged in the world and judgmental; The Benevolent God--who loves and helps us in spite of our failings; The Critical God--who catalogs our sins but does not punish them (at least not in this life); and The Distant God--who stands apart from the world He created. The authors show that these four conceptions of God form the basis of our worldviews and are among the most powerful predictors of how we feel about the most contentious issues in American life.Accessible, insightful, and filled with the voices of ordinary Americans discussing their most personal religious beliefs, America's Four Gods provides an invaluable portrait of how we view God and therefore how we view virtually everything else.

    Religion for Atheists suggests that rather than mocking religions, agnostics and atheists should instead steal from them – because they're packed with good ideas on how we might live and arrange our societies. Blending deep respect with total impiety, Alain (a non-believer himself) proposes that we should look to religions for insights into, among other concerns, how to:- build a sense of community- make our relationships last- overcome feelings of envy and inadequacy- escape the twenty-four hour media- go travelling- get more out of art, architecture and music- and create new businesses designed to address our emotional needs.For too long non-believers have faced a stark choice between either swallowing lots of peculiar doctrines or doing away with a range of consoling and beautiful rituals and ideas. At last, in Religion for Atheists, Alain has fashioned a far more interesting and truly helpful alternative.

    But what am I to make of that fact? This course will examine a number of issues that arise once we begin to reflect on our mortality. The possibility that death may not actually be the end is considered. Are we, in some sense, immortal? Would immortality be desirable? Also a clearer notion of what it is to die is examined. What does it mean to say that a person has died? What kind of fact is that? And, finally, different attitudes to death are evaluated. Is death an evil? How? Why? Is suicide morally permissible? Is it rational? How should the knowledge that I am going to die affect the way I live my life? This Yale College course, taught on campus twice per week for 50 minutes, was recorded for Open Yale Courses in Spring 2007.

    But as Edward Feser shows in The Last Superstition, there is not, and never has been, any war between science and religion at all. There has instead been a conflict between two entirely philosophical worldviews: the classical "teleological" vision of Plato, Aristotle, Augustine, and Aquinas, on which purpose or goal-directedness is as inherent a feature of the material world as mass or electric charge; and the modern "mechanical" vision of Descartes, Hobbes, Locke, and Hume, according to which physical reality is comprised of nothing more than purposeless, meaningless particles in motion." "This modern "mechanical" view of nature has never been proved, and its hold over the contemporary intelligentsia owes more to rhetorical sleight-of-hand and political expediency than to rational argument. For as Feser demonstrates, the existence of God, the immortality of the soul, and the traditional natural-law conception of morality are rationally unavoidable given the classical "teleological" philosophical world-view. Hence modern secularism crucially depends on the false insinuation that the "mechanical" philosophy has somehow been established by science." Moving beyond what he regards as the pointless and point-missing dispute between "Intelligent Design" advocates and Darwinians, Feser holds that the key to understanding the follies of the "New Atheism" lies not in quibbles over the evolutionary origins of this or that biological organ, but in a rethinking of thephilosophical presuppositions of scientific method itself back to first principles. In particular, it involves a recovery of the forgotten truths of classical philosophy. When this is accomplished, religion can be seen to be grounded firmly in reason, not blind faith. And despite its moral and intellectual pretensions, the "New Atheism" is exposed as resting on very old errors, together with an appalling degree of intellectual dishonesty, philosophical shallowness, and historical, theological, and scientific ignorance.

    An Introduction to Islam, Third Edition, provides students with a thorough and unified topical introduction to the global religious community of Islam. It places Islam within a cultural, political, social, and religious context and examines its connections with Judeo-Christian morals. The text's integration of the doctrinal and devotional elements of Islam enables students to see how Muslims think and live--engendering understanding and breaking down stereotypes. An Introduction to Islam, Third Edition also reviews pre-Islamic history so students can see how Islam developed historically.

    Fifteen chapters discuss subjects including the death system, causes of death, transition fro

    He convincingly conveys the unique appeal and gifts of each of the traditions and reveals their hold on the human heart and imagination.

    After ten years of attending events like the giant Creation Mega-Conference in Lynchburg, Virginia, and visiting sites like the Creation Museum in Petersburg, Kentucky, and after hundreds of surprisingly friendly conversations with creationists of varying stripes, he has emerged with a story to tell, a story that goes well beyond the usual stereotypes of Bible-thumping fanatics railing against coldly rational scientists. Through anecdotes, personalreflections, and scientific and philosophical discussion, Rosenhouse presents a more down-to-earth picture of modern creationism and the people who espouse it. He is neither polemical nor insulting, but he does not pull punches when he spots an error in the logical or scientific reasoning ofcreationists, especially when they wander into his own field, mathematics. Along the way, he also tells the story of his own nonbeliever's attempt to understand a major aspect of American religion. Forced to wrestle with his views about God and evolution, Rosenhouse found himself drawn into a newworld of ideas previously unknown to him, arriving at a sharper understanding of the reality of science-versus-religion disputes, and how these debates look to those beyond the ivory tower.A personal memoir of one scientist's attempt to come to grips with this controversy-by immersing himself in the culture of the anti-evolutionists-Among the Creationists is a fair, fresh, and insightful account of the modern American debate over Darwinism.

    He explains how a range of thinkers have approached the subject -- including Anselm, Aquinas, Descartes, Leibniz, Hume, and Kant -- and also discusses how contemporary author now engage with the issues involved. Completely revised to cover the latest developments in the field, the new edition of this established textbook will prove the ideal introduction for all students of the philosophy of religion.