Why I Am Not a Christian is an essay by the British philosopher Bertrand Russell. Originally a talk given on 6 March 1927 at Battersea Town Hall, under the auspices of the South London Branch of the National Secular Society, it was published that year as a pamphlet and has been republished several times in English and in translation. [1]
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Russell questions the morality of religion, which is, in his view, predominantly based on fear.
Russell opens by defining the term 'Christian', rejecting overly broad definitions in favour of two minimal beliefs: that God exists, and that Christ is a supreme moral role-model. He then sets out his reasons for rejecting both of these beliefs, and hence for not labelling himself a Christian.
Russell argues that, although people are usually Christian for emotional reasons or due to their upbringing, it is Catholic dogma that belief in God can be defended by reason alone. Russell then proceeds to attack the main arguments of this kind. The first cause argument is rejected on the grounds that God may not be the first cause or that there may be no first cause at all. The natural law argument is rejected on the grounds that quantum physics produces a probabilistic rather than law-like picture, that the laws are just human descriptions of reality rather than prescriptions (like law in the ordinary sense), and that there is no satisfactory account of God's role as law-giver even if there are such laws. The design argument is rejected on the grounds of evolution and the problem of evil. The moral argument is rejected on the grounds of the Euthyphro dilemma, and a modified version based on the remedying of injustice the non-existence of perfect justice (due to the improbability of an afterlife or similar).
Russell then moves on to Christ, and argues that although some of his teachings are praiseworthy, the balance is such that he is not the supreme moral role-model (in comparison to Socrates or Buddha). Russell expresses doubt in the historicity of Christ, but suggests that even if the account in the Gospels is accepted in its entirety then Christ is still not worthy of worship. Russell highlights Christ's teachings on turning the other cheek and helping the poor as examples of the praiseworthy kind, but suggests that these are ironically those least often followed by Christians. Russell then cites chiefly Christ's frequent invocations of Hell (but also the stories of the Gadarene swine and the fig-tree) as examples of those teachings that suggest imperfection in both kindness and wisdom.
Russell closes by suggesting that religion is the chief obstacle to moral progress, and an appeal to replace it with science (which can dispel the fear that Russell suggests is the chief cause of all religion) and the moral aim to make the world in which we live a better place.
"A good world needs knowledge, kindliness, and courage; it does not need a regretful hankering after the past, or a fettering of the free intelligence by the words uttered long ago by ignorant men. It needs a fearless outlook and a free intelligence. It needs hope for the future, not looking back all the time towards a past that is dead, which we trust will be far surpassed by the future that our intelligence can create."
The first German edition was published in 1932 by Kreis der Freunde monistischen Schrifttums, a monist association in Dresden inspired by Ernst Haeckel. In 1957, Paul Edwards preferred Russell over the then more trendy Ludwig Wittgenstein and published the essay and further texts referring to the background of The Bertrand Russell Case . Russell had been denied a professorship in New York for his political and secular views, tolerance for gay and lesbian behaviour, and support of eugenics, particularly directed toward sterilizing "feeble-minded women". Some countries banned the book, including South Africa. [2] The enhanced version has been republished in various editions since the 1960s. The New York Public Library listed it among the most influential books of the 20th century. [3]
Agnosticism is the view or belief that the existence of God, of the divine or the supernatural is unknown or unknowable. It can be categorized as an indifference or absence of firm beliefs in theistic religions and atheism on that basis. Another definition provided is the view that "human reason is incapable of providing sufficient rational grounds to justify either the belief that God exists or the belief that God does not exist."
The argument from morality is an argument for the existence of God. Arguments from morality tend to be based on moral normativity or moral order. Arguments from moral normativity observe some aspect of morality and argue that God is the best or only explanation for this, concluding that God must exist. Arguments from moral order are based on the asserted need for moral order to exist in the universe. They claim that, for this moral order to exist, God must exist to support it. The argument from morality is noteworthy in that one cannot evaluate the soundness of the argument without attending to almost every important philosophical issue in meta-ethics.
Philosophy of religion is "the philosophical examination of the central themes and concepts involved in religious traditions". Philosophical discussions on such topics date from ancient times, and appear in the earliest known texts concerning philosophy. The field is related to many other branches of philosophy, including metaphysics, epistemology, and ethics.
The Christological argument for the existence of God, which exists in several forms, holds that if certain claims about Jesus are valid, one should accept that God exists. There are three main threads; the argument from the wisdom of Jesus, the argument from the claims of Jesus as son of God and the argument from the resurrection.
The existence of God is a subject of debate in theology, philosophy of religion and popular culture. A wide variety of arguments for and against the existence of God or deities can be categorized as logical, empirical, metaphysical, subjective or scientific. In philosophical terms, the question of the existence of God or deities involves the disciplines of epistemology and ontology and the theory of value.
Why I Am Not a Muslim, a book written by Ibn Warraq, is a critique of Islam and the Qur'an. It was first published by Prometheus Books in the United States in 1995. The title of the book is a homage to Bertrand Russell's essay, Why I Am Not a Christian, in which Russell criticizes the religion in which he was raised.
Criticism of Christianity has a long history which stretches back to the initial formation of the religion in the Roman Empire. Critics have challenged Christian beliefs and teachings as well as Christian actions, from the Crusades to modern terrorism. The arguments against Christianity include the suppositions that it is a faith of violence, corruption, superstition, polytheism, homophobia, bigotry, pontification, abuses of women's rights and sectarianism.
Russell's teapot is an analogy, formulated by the philosopher Bertrand Russell (1872–1970), to illustrate that the philosophic burden of proof lies upon a person making empirically unfalsifiable claims, rather than shifting the burden of disproof to others.
In monotheistic thought, God is usually viewed as the supreme being, creator, and principal object of faith. In polytheistic thought, a god is "a spirit or being believed to control some part of the universe or life and often worshipped for doing so, or something that represents this spirit or being". Belief in the existence of at least one god is called theism.
Criticism of Jesus has existed since the first century. Jesus was criticised by the Pharisees and scribes for disobeying Mosaic Law. He was decried in Judaism as a failed Jewish messiah claimant and a false prophet by most Jewish denominations. Judaism also considers the worship of any person a form of idolatry, and rejects the claim that Jesus was divine. Some psychiatrists, religious scholars and writers explain that Jesus' family, followers and contemporaries seriously regarded him as delusional, possessed by demons, or insane.
The Dawkins Delusion? Atheist Fundamentalism and the Denial of the Divine is a book by the theologian Alister McGrath and the psychologist Joanna Collicutt McGrath. It is written from a Christian perspective as a response to arguments put forth in The God Delusion by Richard Dawkins. The work was published in the United Kingdom in February 2007 by the Society for Promoting Christian Knowledge and in the United States in July 2007.
Buddhism was known in the pre-Christian Greek world through the campaigns of Alexander the Great, and several prominent early Christian fathers, including Clement of Alexandria and St. Jerome, were aware of the Buddha, even mentioning him in their works. However, the majority of modern scholars who have studied both Buddhism and Christianity hold that there is no direct historical evidence of any influence by Buddhism on early Christianity. Scholars generally consider any such influence implausible given that first century Jews are highly unlikely to have been open to far eastern concepts that appeared opposed to some of their basic beliefs.
The following outline is provided as an overview of and topical guide to atheism:
The Portable Atheist: Essential Readings for the Nonbeliever (2007) is an anthology of atheist and agnostic thought edited by Christopher Hitchens.
Atheism, in the broadest sense, is an absence of belief in the existence of deities. Less broadly, atheism is a rejection of the belief that any deities exist. In an even narrower sense, atheism is specifically the position that there are no deities. Atheism is contrasted with theism, which in its most general form is the belief that at least one deity exists.
The aspects of Bertrand Russell's views on philosophy cover the changing viewpoints of philosopher and mathematician Bertrand Russell (1872–1970), from his early writings in 1896 until his death in February 1970.
Deism, the religious attitude typical of the Enlightenment, especially in France and England, holds that the only way the existence of God can be proven is to combine the application of reason with observation of the world. A Deist is defined as "One who believes in the existence of a God or Supreme Being but denies revealed religion, basing his belief on the light of nature and reason." Deism was often synonymous with so-called natural religion because its principles are drawn from nature and human reasoning. In contrast to Deism there are many cultural religions or revealed religions, such as Judaism, Trinitarian Christianity, Islam, Buddhism, and others, which believe in supernatural intervention of God in the world; while Deism denies any supernatural intervention and emphasizes that the world is operated by natural laws of the Supreme Being.
The intersections of morality and religion involve the relationship between religious views and morals. It is common for religions to have value frameworks regarding personal behavior meant to guide adherents in determining between right and wrong. These include the Triple Gems of Jainism, Islam's Sharia, Catholicism's Catechism, Buddhism's Eightfold Path, and Zoroastrianism's "good thoughts, good words, and good deeds" concept, among others. Various sources - such as holy books, oral and written traditions, and religious leaders - may outline and interpret these frameworks. Some religious systems share tenets with secular value-frameworks such as consequentialism, freethought, and utilitarianism.
The Copleston–Russell debate is an exchange concerning the existence of God between Frederick Copleston and Bertrand Russell broadcast on the BBC Third Programme on 28 January 1948 and again in April 1959. The debate centers on two points: the metaphysical and moral arguments for the existence of God. According to Graham Oppy and Nick Trakakis, the arguments used in this debate would typify the arguments presented by theists and atheists in the latter half of the 20th century, with Russell's approach often being used by atheists in the late 20th century.
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