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Atheist Identities - Spaces and Social Contexts by Lori G. Beaman, Steven Tomlins

By Lori G. Beaman, Steven Tomlins

The essays during this publication not just learn the range of atheist expression and adventure within the Western context, additionally they discover how neighborhood, nationwide and overseas settings may perhaps give a contribution to the shaping of atheist identities. by means of addressing identification at those diverse degrees, the booklet explores how participants build their very own atheist—or non-religious—identity, how they build group and the way identification elements into atheist interplay on the social or institutional degrees. The booklet deals an interdisciplinary comparative method of the research of concerns on the subject of atheism, akin to demography, group engagement, gender politics, stigmatism and felony motion. It covers such subject matters as: secularization; the social context of atheism in numerous Western international locations; the transferring of atheist identities in response to various cultural and nationwide contexts; the position of atheism in multicultural settings; how the framework of “reasonable lodging” applies to atheism; interactions and relationships among atheism and faith and the way atheism is represented for political and felony reasons. that includes contributions by means of foreign students on the leading edge of atheism reports, this quantity bargains precise insights into the connection among atheism and identification. it's going to function an invaluable source for teachers, newshounds, coverage makers and normal readers drawn to secular and spiritual experiences, id development and identification politics in addition to atheism in general.

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Harris declares that: “the very ideal of religious tolerance—born of the notion that every human being should be free to believe whatever he wants about God—is one of the principle forces driving us towards the abyss” (2004, 15). The values of expressive individualism are seen as dangerous and threatening. In many ways, the New Atheists’ social epistemology is the mirror image of fundamentalism (Stahl 2010). They, too, protest because their values are no longer central to society. Finally, the political dynamic of the New Atheists has changed from that of their forbearers.

6 Teenage expression of spiritual needs (Reproduced from Bibby 2012) Fig. 7 Teenage attendance (Reproduced from Bibby 2012) So the narrative of secularization has little explanatory power. There has been massive change, but religion has not disappeared, nor does it show much likelihood that it will. The tropes of Progress, increasing rationalization, and the triumph of science may be the mainstay of the New Atheists, but their story bears little resemblance to the facts on the ground. Secularization theory is more an ideology than a hypothesis.

In Religion and the new atheism, ed. Amarnath Amarasingam, 1–8. Leiden: Brill. Bellah, Robert. 1970. Beyond belief. New York: Harper & Row. Bellah, Robert. 1975. The broken covenant. New York: Seabury Press. Bellah, Robert. 2007. A secular age: After Durkheim. The Immanent Frame. org/ blogs/immanent_frame/2007/11/23/after-durkheim/ Bellah, Robert, Richard Madsen, William M. Sullivan, Ann Swidler, and Steven M. Tipton. 1985. Habits of the heart. Berkeley: University of California Press. Beyer, Peter.

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