By Russell Blackford, Udo Schuklenk
50 Voices of Disbelief: Why we're Atheists presents a set of unique essays drawn from a world workforce of favorite voices within the fields of academia, technological know-how, literature, media and politics who supply conscientiously thought of statements of why they're atheists. * incorporates a really overseas solid of participants, starting from public intellectuals similar to Peter Singer, Susan Blackmore, and A.C. Grayling, novelists, reminiscent of Joe Haldeman, and heavyweight philosophers of faith, together with Graham Oppy and Michael Tooley * Contributions variety from rigorous philosophical arguments to hugely own, even whimsical, debts of the way each one of those striking thinkers have come to reject faith of their lives * prone to have vast attraction given the present public fascination with non secular matters and the reception of such books as The God Delusion and The finish of Faith
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Additional info for 50 Voices of Disbelief: Why We Are Atheists
It consists in denying the bald statement that 18 Nicholas Everitt God as perfectly good would wish to prevent all evil. In its place, the greater good defense substitutes the more modest claim that God as perfectly good would wish to prevent all evil, except such evil as he could not prevent without also preventing some more than counterbalancing good. If the theist can then find some good which more than counterbalances the evil in the world, a good which could not be achieved without the existence of the evil, then she will have defeated the objection from evil.
That’s a good deal too convenient. It’s too convenient, and it produces a very repellent God. It’s odd that the believers aren’t more troubled by this. (Many are, of course. 26 Ophelia Benson It turns out that even Mother Teresa was. ) It’s odd that the confident dogmatic believers don’t seem to notice what a teasing, torturing, unpleasant God they have on their hands. A God that is mysterious, yet demands that we believe in it (on pain of eternal torture, in some accounts), is a God that demands incompatible things, which seems like a nasty trick to play on a smaller weaker species.
Douglas Adams, Dirk Gently’s Holistic Detective Agency (London: Pan Books/Heinemann, 1988), pp. 3–4. F. M. Cornford, The Microcosmographia Academica (Cambridge: Bowes and Bowes, 1908). What he actually said was: “There is only one argument for doing something; the rest are arguments for doing nothing” (p. 22). J. S. , Utilitarianism (London: Collins/Fontana, 1962), p. 319. See also John Harris and John Sulston, “Genetic Equity,” Nature Reviews Genetics 5 (2004): 796–800. ” See Mary Anne Warren, Moral Status: Obligations to Persons and Other Living Things (Oxford: Clarendon Press, 1997) and John Harris, The Value of Life (London: Routledge & Kegan Paul, 1985).