By Lori G. Beaman, Steven Tomlins
The essays during this ebook not just research the diversity of atheist expression and adventure within the Western context, in addition they discover how neighborhood, nationwide and foreign settings might give a contribution to the shaping of atheist identities. by means of addressing identification at those various degrees, the booklet explores how members build their very own atheist—or non-religious—identity, how they build neighborhood and the way id elements into atheist interplay on the social or institutional degrees. The ebook bargains an interdisciplinary comparative method of the research of concerns when it comes to atheism, comparable to demography, group engagement, gender politics, stigmatism and criminal motion. It covers such topics as: secularization; the social context of atheism in a number of Western nations; the transferring of atheist identities in line with diversified 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 way of foreign students on the leading edge of atheism experiences, this quantity deals targeted insights into the connection among atheism and id. it is going to function an invaluable source for teachers, reporters, coverage makers and normal readers drawn to secular and non secular stories, id development and id politics in addition to atheism in general.
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Extra resources for Atheist Identities - Spaces and Social Contexts
6 % (Pew Research Centre 2012). Similarly, in the UK, the “people who are atheists, nonreligious, never participate in a religious service : : : comprise around 9 % of the population” (Spencer and Weldin 2012, 32). Both Pew and the UK results generated a reaction akin to a moral panic that, if nothing else, revealed the hold majoritarian religion retains on Western culture. 2 Without religion, it was argued, we are morally rudderless. The increase in nones was surely a clear symbol of moral decline.
The court goes further, though, by not only emphasizing the cultural significance and historical value and tradition symbolized by the crucifix, it transforms this specifically Christian symbol into a universal value and then foists it upon those who might specifically wish to exclude themselves from that framework: While the sign of the cross was certainly a religious symbol, it had other connotations. It also had an ethical meaning which could be understood and appreciated regardless of one’s adhesion to the religious or historical tradition, as it evoked principles that could be shared outside Christian faith (non-violence, the equal dignity of all human beings, justice and sharing, the primacy of the individual over the group and the importance of freedom of choice, the separation of politics from religion, and love of one’s neighbour extending to forgiveness of one’s enemies).
The stages of economic growth, 2nd ed. Cambridge: Cambridge University Press. Sandel, Michael J. 2012. What money can’t buy: The moral limits of markets. New York: Farrar, Straus and Giroux. Shapin, Steven. 1996. The scientific revolution. Chicago: University of Chicago Press. Sparrow, Jeff. 2012. The weaponization of atheism. Counterpunch. org/ 2012/04/09/the-weaponization-of-atheism Stahl, William. 2007. Is anyone in Canada secular? In Secularism and secularity, ed. Barry Kosmin and Ariela Keysar, 59–72.
Atheist Identities - Spaces and Social Contexts by Lori G. Beaman, Steven Tomlins