This is an accessible response to the contemporary anti-God arguments of the 'new atheists' (Dawkins, Dennett, Harris, Hitchens, Grayling, etc). Atheism has become militant in the past few years, with its own popular mass media evangelists such as Richard Dawkins and Daniel Dennett. In this readable book, Christian philosopher Peter S. Williams considers the arguments of the 'new atheists' and finds them wanting. Williams explains the history of atheism and responds to the claims that: 'belief in God causes more harm than good'; 'religion is about blind faith and science is the only way to know things'; 'science can explain religion away'; 'there is not enough evidence for God'; 'the arguments for God's existence do not work'. Williams argues that belief in God is more intellectually plausible than atheism. ~ Product Description

Morality and religion: intimately wed, violently opposed, or something else? Discussion of this issue appears in pop culture, the academy, and the media — often generating radically opposed views. At one end of the spectrum are those who think that unless God exists, ethics is unfounded and the moral life is unmotivated. At the other end are those who think that religious belief is unnecessary for — and even a threat to — ethical knowledge and the moral life. This volume provides an accessible, charitable discussion that represents a range of views along this spectrum. The book begins with a lively debate between Paul Kurtz and William Lane Craig on the question, Is goodness without God good enough? Kurtz defends the affirmative position and Craig the negative. Following the debate are new essays by prominent scholars. These essays comment on the debate and advance the broader discussion of religion and morality. The book closes with final responses from Kurtz and Craig.

Hitchens, one of our great political pugilists, delivers the best of the recent rash of atheist manifestos. The same contrarian spirit that makes him delightful reading as a political commentator, even (or especially) when he's completely wrong, makes him an entertaining huckster prosecutor once he has God placed in the dock. And can he turn a phrase!: "monotheistic religion is a plagiarism of a plagiarism of a hearsay of a hearsay, of an illusion of an illusion, extending all the way back to a fabrication of a few nonevents." Hitchens's one-liners bear the marks of considerable sparring practice with believers. Yet few believers will recognize themselves as Hitchens associates all of them for all time with the worst of history's theocratic and inquisitional moments. All the same, this is salutary reading as a means of culling believers' weaker arguments: that faith offers comfort (false comfort is none at all), or has provided a historical hedge against fascism (it mostly hasn't), or that "Eastern" religions are better (nope). The book's real strength is Hitchens's on-the-ground glimpses of religion's worst face in various war zones and isolated despotic regimes. But its weakness is its almost fanatical insistence that religion poisons "everything," which tips over into barely disguised misanthropy. ~ Publisher's Weekly

Shafer-Landau defends non-naturalist moral realism. Moral realism is the thesis there are objective moral facts. In other words, it is the thesis that there are moral facts, and they are not constituted by what any actual or possible person (or any actual or possible group of persons) thinks, feels, believes, etc. Shafer-Landau argues that these objective moral facts are non-natural facts. The moral facts are sui generis, and in particular they are not a sort of natural facts. His non-naturalism also includes a thesis about moral language: that it cannot be analyzed into the language of the natural or social sciences. In explaining his position, Shafer-Landau emphasizes that it does not commit him to the existence of strange, inexplicable moral stuff. His position is that the moral facts are wholly constituted by non-moral (probably wholly natural) facts, though they are not identical to any non-moral facts. This rests on a form of property pluralism according to which moral properties, though not identical to non-moral properties, are realized by non-moral properties. Things have moral properties that are not identical to natural properties, and therefore moral facts (i.e. facts about which things have which moral properties) are wholly constituted by natural facts but are not themselves natural facts. ~ ctdreyer at Amazon.com

If God does not exist, then what does? Is there good and evil, and should we care? How do we know what’s true anyway? And can we make any sense of this universe, or our own lives? Sense and Goodness answers all these questions in lavish detail, without complex jargon. A complete worldview is presented and defended, covering every subject from knowledge to art, from metaphysics to morality, from theology to politics. Topics include free will, the nature of the universe, the meaning of life, and much more, arguing from scientific evidence that there is only a physical, natural world without gods or spirits, but that we can still live a life of love, meaning, and joy. ~ Product Description

An Introduction to Contemporary Metaethics provides a highly readable critical overview of the main arguments and themes in twentieth-century and contemporary metaethics. It traces the development of contemporary debates in metaethics from their beginnings in the work of G. E. Moore up to the most recent arguments between naturalism and non-naturalism, cognitivism and non-cognitivism.

Despite the pluralism of contemporary American culture, the Judaeo-Christian legacy still has a great deal of influence on the popular imagination. Thus it is not surprising that in this context atheism has a slightly scandalous ring, and unbelief is often associated with the lack of morality and a meaningless existence. Distinguished philosopher and committed atheist Michael Martin sets out to refute such notions in this thorough defense of atheism as both a moral and a meaningful philosophy of life. Martin shows not only that objective morality and a purposeful life are possible without belief in God but also that the predominantly Christian worldview of American society is seriously flawed as the basis of morality and meaning. ~ Product Description

At the heart of ethics reside the concepts of good and bad; they are at work when we assess whether a person is virtuous or vicious, an act right or wrong, a decision defensible or indefensible, a goal desirable or undesirable. But there are many varieties of goodness and badness. At their core lie intrinsic goodness and badness, the sort of value that something has for its own sake. It is in virtue of intrinsic value that other types of value may be understood, and hence that we can begin to come to terms with questions of virtue and vice, right and wrong, and so on. This book investigates the nature of intrinsic value: just what it is for something to be valuable for its own sake, just what sort of thing can have such value, just how such a value is to be computed. In the final chapter, the fruits of this investigation are applied to a discussion of pleasure, pain, and displeasure and also of moral virtue and vice, in order to determine just what value lies within these phenomena. ~ From the Publisher

Four principal papers and a total of 43 peer commentaries on the evolutionary origins of morality. To what extent is human morality the outcome of a continuous development from motives, emotions and social behaviour found in nonhuman animals? Jerome Kagan, Hans Kummer, Peter Railton and others discuss the first principal paper by primatologists Jessica Flack and Frans de Waal. The second paper, by cultural anthropologist Christopher Boehm, synthesizes social science and biological evidence to support his theory of how our hominid ancestors became moral. In the third paper philosopher Elliott Sober and evolutionary biologist David Sloan Wilson argue that an evolutionary understanding of human nature allows sacrifice for others and ultimate desires for another's good. Finally Brian Skyrms argues that game theory based on adaptive dynamics must join the social scientist's use of rational choice and classical game theory to explain cooperation.

The only boring aspect of this book is its title, which doesn't do justice to apologist Kreeft's intelligent, engaging dialogue between two fictional friends during a week of relaxation at Martha's Vineyard. Kreeft, philosophy professor at Boston College and author of more than 25 books, describes the absolutist character 'Isa as a Muslim fundamentalist from Palestine who teaches philosophy at the American University in Beirut. His interviewer and sparring partner is Libby Rawls, an African-American, liberal feminist journalist. Using a classic debate format, with impressive fairness to the opposite side, Kreeft defines relativism and its importance. Tracing relativism's evolution and history in Western philosophy, Kreeft notes that relativism is a fairly modern perspective, originating within the last few hundred years. He outlines the philosophical distinctions between it and absolutism with clarity and an integrity that will delight both the layperson and the professional philosopher. For Kreeft, relativism has eroded a collective and individual sense of accountability and contributed to social decay, yet he can see the other side, especially with regard to cross-cultural differences. Although the purpose of the book is to uphold absolutism, Kreeft outlines the relativist perspective in an approachable, respectful manner. By giving counterarguments a fighting chance, this becomes a book that may actually persuade people, not just preach to the absolutist choir. ~ Publishers Weekly