Best 2951 quotes in «atheism quotes» category

The foundation of morality on the human sentiments of what is acceptable behavior versus repulsive behavior has always made morals susceptible to change. Much of what was repulsive 100 years ago is normal today, and - although it may be a slippery slope - what is repulsive today is possible to be normal 100 years into tomorrow; the human standard has always been but to push the envelope. In this way, all generations are linked, and one can only hope that every extremist, self-proclaimed progressive is considering this ultimate 'Utopia' to which his kindness will lead at the end of the chain.

The gods are no longer part of the story. We're on our own.

The good life is that which succeeds in existing for the moment, without reference to past or future, without condemnation or selection, in a state of absolute lightness, and in the finished conviction that there is no difference therefore between the instant and eternity.

The gods had a habit of going round to atheists' houses and smashing their windows.

The gods we ourselves have created ruled us for centuries! What a great comedy! And what a great tragedy!

The God of the gaps argument for God fails when a plausible scientific account for a gap in current knowledge can be given. I do not dispute that the exact nature of the origin of the universe remains a gap in scientific knowledge. But I deny that we are bereft of any conceivable way to account for that origin scientifically.

The Hartle-Hawking derivation of the unconditional probability of the existence of a universe of our sort is inconsistent with classical theism. The unconditional probability is very high, near to 1. For purposes of simplification, we are saying the probability is 99 percent; there is a 99 percent probability that a universe of our sort—I will call it a Hartle-Hawking universe—exists uncaused. The universe exists uncaused since the probability amplitude is determined by a summation or path integral over all possible histories of a finite universe. That is, the probability that a Hartle-Hawking universe exists follows directly from the natural-mathematical properties of possible finite universes; there is no need for a cause, probabilistic or otherwise, for there to be a 99 percent probability that a Hartle-Hawking universe will exist. This is not consistent with classical theism. According to classical theism, if a universe is to have any probability of existing, this probability is dependent on God's dispositions, beliefs, or choices. But the Hartle-Hawking probability is not dependent on any supernatural states or acts; Hartle and Hawking do not sum over anything supernatural in their path integral derivation of the probability amplitude. Furthermore, according to classical theism, the probability that a universe exist without divine causation is 0, and the probability that if a universe exists, it is divinely caused, is 1. Thus, the probabilities that are implied by classical theism are inconsistent with the probabilities implied by the Hartle-Hawking wave function of the universe.

The human brain has the unique ability to doubt the reality presented to itself. To comprehend the dissonance between ideas and the truth of the surrounding world. God knows this, and it infuriates him. It terrifies him.

The humanitarian philosophies that have been developed (sometimes under some religious banner and invariably in the face of religious opposition) are human inventions, as the name implies - and our species deserves the credit. I am a devout atheist - nothing else makes any sense to me and I must admit to being bewildered by those, who in the face of what appears so obvious, still believe in a mystical creator. However I can see that the promise of infinite immortality is a more palatable proposition than the absolute certainty of finite mortality which those of us who are subject to free thought (as opposed to free will) have to look forward to and many may not have the strength of character to accept it. Thus I am a supporter of Amnesty International, a humanist and an atheist. I believe in a secular, democratic society in which women and men have total equality, and individuals can pursue their lives as they wish, free of constraints - religious or otherwise. I feel that the difficult ethical and social problems which invariably arise must be solved, as best they can, by discussion and am opposed to the crude simplistic application of dogmatic rules invented in past millennia and ascribed to a plethora of mystical creators - or the latest invention; a single creator masquerading under a plethora of pseudonyms. Organisations which seek political influence by co-ordinated effort disturb me and thus I believe religious and related pressure groups which operate in this way are acting antidemocratically and should play no part in politics. I also have problems with those who preach racist and related ideologies which seem almost indistinguishable from nationalism, patriotism and religious conviction.

The human species – mammalian primates though undoubtedly (s)he is, and made out of the dust of exploded suns - does have the need for the transcendent, the numinous, even the ecstatic. I wouldn’t trust anyone who hadn’t had this. This has to do with landscape, light, music, love and an awareness of the transience of all things, and the melancholy that invests all this. So it isn’t just gaping happily at the sunset while listening to music, and doing that while knowing that it can’t last very long. But there is no need for the supernatural in this at all. There is no dimension of the supernatural of which this gives one a share.

The impasse was this: If I let myself speculate even tentatively about that something, if I acknowledged the possibility of a nonhuman agent or agents, some mysterious Other, intervening in my life, could I still call myself an atheist?

The idea that things must have a beginning is really due to the poverty of our imagination.

The idea of God was invented in the small hours of history by a scam who had genius; it somehow reeks too much of humanity, that idea, to make its azure origin plausible...

The idea that the Big Bang theory allows us to infer that the universe began to exist about 15 billion years ago has attracted the attention of many theists. This theory seemed to confirm or at least lend support to the theological doctrine of creation ex nihilo. Indeed, the suggestion of a divine creation seemed so compelling that the notion that "God created the Big Bang" has taken a hold on popular consciousness and become a staple in the theistic component of ‘educated common sense’. By contrast, the response of atheists and agnostics to this development has been comparatively lame.

The importance of awakening to our evolutionary origins is paramount because irrational ideas about “who we are” fuel our sense of separateness

The inner imaginary universe of the human primate is the battlefield of the ages

The intellectual support for UNBELIEF is about as stable as the stock market.

The Jewish people trusted thmself to do nothing except that what was commanded by God; they were without will even in external things; the authority of religion extended itself even to their food. The Christian religion, on the other hand, in all external things made humankind dependent on itself, i.e. placed in it what Judaism placed out of it. … Thus do things change. What yesterday was still religion is no longer such to-day; and what to-day is atheism, to-morrow will be religion.

Theistic claims that supernatural agency exists in the universe derive from ancient traditions of belief. The word 'atheist' is a theist's term for a person who does not share such beliefs. Theists think that atheists have a belief or set of beliefs, just as theists do but in the opposite sense, about theism-related questions. This is a mistake; atheists certainly have beliefs about many things, but they are not 'theistic-subject-matter-related beliefs' in any but a single negative sense. For atheism is the absence of 'theistic-subject-matter-related belief. Although it is true that 'absence of belief in supernatural agency' is functionally equivalent to 'belief in the absence of supernatural agency', theists concentrate on the latter formulation in order to make atheism a positive as opposed to privative thesis with regard to theistic-subject-matter-related matters. This is what makes theists think they are in a kind of belief football match, with opposing sets of beliefs vying for our allegiance. What is happening is that the theists are rushing about the park kicking the ball, but the atheists are not playing. They are not even on the field; they are in the stands, arguing that this particular game should not be taking place at all.

Theism, as religious people typically hold it, does not merely state that some entity created the universe, but that the universe was created specifically with humans in mind as the most important part of creation. If we have any understanding at all of how an intelligent agent capable of creating the material universe would act if it had such an intention, we would say it would not create the huge structure we see, most of it completely irrelevant for life on Earth, with the Earth in such a seemingly random location, and with humans appearing only after a long and rather random course of evolution.

Theism is a conclusion, so is atheism - none of these two conclusions is the product of serious investigation - one is born from the human's primitive urge to believe, and the other is born from the human's comparatively modern arrogance of radical reasoning. Neither of them truly wants to understand - rather both of them want to conclude on a matter that requires infinite patience, perseverance and naivety.

The Jewish people trusted themself to do nothing except that what was commanded by God; they were without will even in external things; the authority of religion extended itself even to their food. The Christian religion, on the other hand, in all external things made humankind dependent on itself, i.e. placed in it what Judaism placed out of itself. … Thus do things change. What yesterday was still religion is no longer such to-day; and what to-day is atheism, to-morrow will be religion.

The keystone… some have called God, some Brahma, some Zeus… some even IAO… but in truth, O seeker, it is Thy-SELF.

The late Mr. David Hume, in his posthumous works, places the powers of generation much above those of our boasted reason; and adds, that reason can only make a machine, as a clock or a ship, but the power of generation makes the maker of the machine; ... he concludes, that the world itself might have been generated, rather than created ; that is, it might have been gradually produced from very small beginnings, increasing by the activity of its inherent principles, rather than by a sudden evolution of the whole by the Almighty fiat.

The less instructed atheist will ask whether God can make a weight so heavy that He cannot lift it, in the happy belief that, whichever answer we give, we shall admit that there is something God cannot do. But the question is literally meaningless: a weight than an omnipotent Being cannot lift is as complete a contradiction in terms as a four-sided triangle. In either case the words are English, but do not mean anything because they cancel each other out. There is no point in piling together a lot of words, regardless of their meaning, and then asking triumphantly: 'Can God make that?' God can do anything, but a contradiction in terms is not a thing at all. It is nothing. God Himself could not make a four-sided triangle or a weight that Almighty power could not lift. They are inconceivable, they are nothing; and nothing--to give a slightly different emphasis to Scripture--is impossible to God.

The long and the short of it is that I became convinced that atheism implies amorality; and since I am an atheist, I must therefore embrace amorality. I call the premise of this argument ‘hard atheism’ because it is analogous to a thesis in philosophy known as ‘hard determinism.’ The latter holds that if metaphysical determinism is true, then there is no such thing as free will. Thus, a ‘soft determinist’ believes that, even if your reading of this column right now has followed by causal necessity from the Big Bang fourteen billion years ago, you can still meaningfully be said to have freely chosen to read it. Analogously, a ‘soft atheist’ would hold that one could be an atheist and still believe in morality. And indeed, the whole crop of ‘New Atheists’ are softies of this kind. So was I, until I experienced my shocking epiphany that the religious fundamentalists are correct: without God, there is no morality. But they are incorrect, I still believe, about there being a God. Hence, I believe, there is no morality.

The moment a mind closes is the moment it can no longer evolve. Intellectual inertia soon follows. I suppose that in many ways this is one of my main objections to theism; it assumes that all questions are already firmly answered. There is no room for curiosity. A closed question does not lead to other questions. Thus, there is no progression, no evolution, no molting. This is no good for me. I want to evolve. I want to progress. I want to molt. And I want to keep learning about the real mysteries of this Universe.

The melancholy of the antique world seems to me more profound than that of the moderns, all of whom more or less imply that beyond the dark void lies immortality. But for the ancients that ‘black hole’ is infinity itself; their dreams loom and vanish against a background of immutable ebony. No crying out, no convulsions—nothing but the fixity of the pensive gaze. With the gods gone, and Christ not yet come, there was a unique moment, from Cicero to Marcus Aurelius, when man stood alone. Nowhere else do I find that particular grandeur.

The monstrous thing is not that men have created roses out of this dung heap, but that, for some reason or other, they should want roses. For some reason or other man looks for the miracle, and to accomplish it he will wade through blood. He will debauch himself with ideas, he will reduce himself to a shadow if for only one second of his life he can close his eyes to the hideousness of reality. Everything is endured – disgrace, humiliation, poverty, war, crime, ennui – in the belief that overnight something will occur, a miracle, which will render life tolerable. And all the while a meter is running inside and there is no hand that can reach in there and shut it off. All the while someone is eating the bread of life and drinking the wine, some dirty fat cockroach of a priest who hides away in the cellar guzzling it, while up above in the light of the street a phantom host touches the lips and the blood is pale as water. And out of the endless torment and misery no miracle comes forth, no microscopic vestige of relief. Only ideas, pale, attenuated ideas which have to be fattened by slaughter; ideas which come forth like bile, like the guts of a pig when the carcass is ripped open. And so I think what a miracle it would be if this miracle which man attends eternally should turn out to be nothing more than these two enormous turds which the faithful disciple dropped in the bidet. What if at the last moment, when the banquet table is set and the cymbals clash, there should appear suddenly, and wholly without warning, a silver platter on which even the blind could see that there is nothing more, and nothing less, than two enormous lumps of shit. That, I believe would be more miraculous than anything which man has looked forward to. It would be miraculous because it would be undreamed of. It would be more miraculous than even the wildest dream because anybody could imagine the possibility but nobody ever has, and probably nobody ever again will. Somehow the realization that nothing was to be hoped for had a salutary effect upon me. For weeks and months, for years, in fact, all my life I had been looking forward to something happening, some intrinsic event that would alter my life, and now suddenly, inspired by the absolute hopelessness of everything, I felt relieved, felt as though a great burden had been lifted from my shoulders. At dawn I parted company with the young Hindu, after touching him for a few francs, enough for a room. Walking toward Montparnasse I decided to let myself drift with the tide, to make not the least resistance to fate, no matter in what form it presented itself. Nothing that had happened to me thus far had been sufficient to destroy me; nothing had been destroyed except my illusions. I myself was intact. The world was intact. Tomorrow there might be a revolution, a plague, an earthquake; tomorrow there might not be left a single soul to whom one could turn for sympathy, for aid, for faith. It seemed to me that the great calamity had already manifested itself, that I could be no more truly alone than at this very moment.

The more I read arguments for atheism, the more I am convinced it takes a very strong faith to be an atheist. And atheism seems to me the least reasonable of all faiths.

The more time you invest into studying religion, the more likely you are to disbelieve in the gods

The moment that all these myths were brought together in so-called 'holy books' has -without any doubt- to be seen as the most disastrous point in time in the history of mankind. From: "Gesels van een imaginaire god" (Scourges of an imaginary god)

The most dangerous aspect of religion is its tendency to glorify the absurd and justify the abhorrent.

The moment the religious population of the world begins to see the prophets what they really were - mortal teachers of the mortal world, a great portion of the world's religious conflicts shall vanish into thin air.

...the naive forms of Christian moral motivation - bare threats of hell and the bribery of heaven - stunt moral growth by ensuring believers remain emotional children, never achieving the cognitive moral development of adults. Psychologists have established that mature adults are moral not because of bare threats and bribes (that stage of moral development typifies children, not adults), but because they care about the effects their behavior has on themselves and others.

The notion that evil is non-rational is a more significant claim for Eagleton than at first appears, because he is (in this book [On Evil] as in others of his recent 'late period' prolific burst) anxious to rewrite theology: God (whom he elsewhere tells us is nonexistent, but this is no barrier to his being lots of other things for Eagleton too, among them Important) is not to be regarded as rational: with reference to the Book of Job Eagleton says, 'To ask after God's reasons for allowing evil, so [some theologians] claim, is to imagine him as some kind of rational or moral being, which is the last thing he is.' This is priceless: with one bound God is free of responsibility for 'natural evil'—childhood cancers, tsunamis that kill tens of thousands—and for moral evil also even though 'he' is CEO of the company that purposely manufactured its perpetrators; and 'he' is incidentally exculpated from blame for the hideous treatment meted out to Job.

The new atheists show a disturbing lack of understanding of or concern about the complexity and ambiguity of modern experience, and their polemic entirely fails to mention the concern for justice and compassion that, despite their undeniable failings, has been espoused by all three of the monotheisms. Religious fundamentalists also develop an exagerrated view of their enemy as the epitome of evil. This tendency makes critique of the new atheists too easy. They never discuss the work of such theologians as Bultmann or Tillich, who offer a very different view of religion and are closer to mainstream tradition than any fundamentalist. Unlike Feurerbach, Marx and Freud, the new atheists are not theologically literate. As one of their critics has remarked, in any military strategy it is essential to confront the enemy at its strongest point; failure to do so means that their polemic remains shallow and lacks intellectual depth. It is also morally and intellectually conservative. Unlike Feurerback, Marx, Ingersoll or Mill, these new Atheists show little concern about the poverty, injustice and humiliation that has inspired many of the atrocities they deplore; they show no yearning for a better world. Nor, like Nietzsche , Sartre or Camus, do they compel their readers to face up to the pointlessness and futility that ensue when people lack the resources to create a sense of meaning. They do not appear to consider the effect of such nihilism on people who do not have privileged lives and absorbing work.

The nihilist looks around at everything and comes to terms with what seems to be obvious. The sun is one tiny dying star in an enormous universe. One day the sun will burn out or explode, destroying us all. The earth is a molten rock that could either be blown up by nuclear weapons or an erratic comet. We are one of the seven billion nameless faceless ones currently living on this rock. What does our existence matter to this rock floating around a dying star within the expanse of an enormous universe? Not much.

—Then, said Cranly, you do not intend to become a protestant? —I said that I had lost the faith, Stephen answered, but not that I had lost self-respect. What kind of liberation would that be to forsake an absurdity which is logical and coherent and to embrace one which is illogical and incoherent?

The next time an unbeliever tells you they would believe in God "if He would just do a miracle," you will know that is not true. Miracles do not convert people, God converts people.

Theology is like assuming that there is a black cat in a dark room where in fact there is no black cat, and endeavoring to study the cat's properties and how it may have evolved from its ancestors.

The only differences between a cult and a religion are the numbers of adherents and the degree to which they are marginalized by the rest of society.

The only interesting thing about religion is how many people it's slaughtered. Communism and Nazism are religions as well, make no mistake about it.

The only way of life satisfying the need of all times must be motivated by incentives and rewards – materially, morally and spiritually because motivation for work is produced by incentives and rewards only, an aspect built into the fundamental specification of human nature itself. Any prescription not recognising this important aspect of life is bound to fail in the life-styles of human beings.

The only thing I’m sure of is that one can’t be a complete unbeliever. That would be to admit to nothingness. Absolute zero doesn’t exist.

The orthodox tend to think that people who, like the postmodernists and me, believe neither in God nor in some suitable substitute, must feel that everything is permitted, that everybody can do what they like.

The Oracle pursued a logical course of confuting theism, and leaving 'a-theism' the negative result. It did not, in the absurd terms of common religious propaganda, 'deny the existence of God.' It affirmed that God was a term for an existence imagined by man in terms of his own personality and irreducible to any tenable definition. It did not even affirm that 'there are no Gods'; it insisted that the onus of proof as to any God lay with the theist, who could give none compatible with his definitions.

The origin and the operation of the universe do not require any violations of the laws of physics.

The path of life on our planet and maybe many others does not need a divinity to thrive, it needs no excuse to live, owes no debt to the universe because it is a part of the universe, no driving force other than the primal forces of physics and chemistry are needed, those two sets created biology, and if you backtrack all of the life on the Earth, you inevitably end up looking at stardust.

...the priests of all these cults, the singers, shouters, prayers and exhorters of Bootstrap-lifting have as their distinguishing characteristic that they do very little lifting at their own bootstraps, and less at any other man's. Now and then you may see one bend and give a delicate tug, of a purely symbolical character: as when the Supreme Pontiff of the Roman Bootstrap-lifters comes once a year to wash the feet of the poor; or when the Sunday-school Superintendent of the Baptist Bootstrap-lifters shakes the hand of one of his Colorado mine-slaves. But for the most part the priests and preachers of Bootstrap-lifting walk haughtily erect, many of them being so swollen with prosperity that they could not reach their bootstraps if they wanted to. Their role in life is to exhort other men to more vigorous efforts at self-elevation, that the agents of the Wholesale Pickpockets' Association may ply their immemorial role with less chance of interference.