Day: 24 January 2012

“It is not possible to know whether God exists.”

Agnostics believe that it is not possible to know whether or not there are any gods. They vary in the strength of their definition of the word “know”, as well as their definition of the word “god”. Like most of these terms, they’re not mutually-exclusive: there exist agnostic atheists, for example (and, of course, there exist agnostic theists, gnostic atheists, and gnostic theists).

“Believing in gods is a bad thing.”

Antitheists are opposed to the belief in gods in general, or to the practice of religion. Often, they will believe that the world would be better in the absence of religious faith, to some degree or another. In rarer contexts, the word can also mean an opposition to a specific deity (e.g. “I believe that in God, but I hate Him.”).

“If the existence of God could be proven/disproven to me, it would not affect my behaviour.”

An apatheist belives that the existence or non-existence of gods is irrelevant. It is perfectly possible to define oneself as a theist, an atheist, or neither, and still be apathetic about the subject. Most of them are atheists, but not all: there are theists – even theists with a belief in a personal god – who claim that their behaviour would be no different even if you could (hypothetically) disprove the existence of that god, to them.

“There are no gods.”

As traditionally-defined, atheists deny the existence of either a specific deity, or – more-commonly – any deities at all. Within the last few hundred years, it has also come to mean somebody who rejects that there is any valid evidence for the existence of a god, a subtle difference which tends to separate absolutists from relativists. If you can’t see the difference between this and agnosticism, this blog post might help. Note also that atheism does not always imply materialism or naturalism: there exist atheists for example who believe in ghosts or in the idea of an immortal soul.

“God does not interfere with the Universe.”

Deism is characterised by a belief in a ‘creator’ or ‘architect’ deity which put the universe into motion, but which does has not had any direct impact on it thereafter. Deists may or may not believe that this creator has an interest in humanity (or life at all), and may or may not feel that worship is relevant. Note that deism is nontheistic (and, by some definitions, atheistic) in that it denies the existence of a specific God – a personal God with a concern for human affairs – and so appears on this list even though it’s incompatible with many people’s idea of nontheism.

“Science and reason are a stronger basis for decision-making than tradition and authority.”

To be precise, freethought is a philosophical rather than a theological position, but its roots lie in the religious: in the West, the term appeared in the 17th century to describe those who rejected a literalist interpretation of the Bible. It historically had a broad crossover with early pantheism, as science began to find answers (especially in the fields of astronomy and biology) which contradicted the religious orthodoxy. Nowadays, most definitions are functionally synonymous with naturalism and/or rationalism.

“Human development is furthered by reason and ethics, and rejection of superstition.”

In the secular sense (as opposed to the word’s many other meanings in other fields), humanism posits that ethical and moral behaviour, for the benefit of individual humans and for society in general, can be attained without religion or a deity. It requires that individuals assess viewpoints for themselves and not simply accept them on faith. Note that like much of this list, secular humanism is not incompatible with other viewpoints – even theism: it’s certainly possible to believe in a god but still to feel that society is always best-served by a human-centric (rather than a faith-based) model.

“There exists no definition of God for which one can make a claim of theism or atheism.”

One of my favourite nontheistic terms, igtheism (also called ignosticism) holds that words like “god” are not cognitively meaningful and can not be argued for or against. The igtheist holds that the question of whether or not any deities exist is meaningless not because any such deities are uninterested in human affairs (like the deist) or because such a revelation would have no impact upon their life (like the apatheist) but because the terms themselves have no value. The word “god” is either ill-defined, undefinable, or represents an idea that is unfalsifiable.

“The only reality is matter and energy. All else is an illusion caused by these.”

The materialist perspective holds that the physical universe is as it appears to be: an effectively-infinite quantity of matter and energy, traveling through time. It’s incompatible with many forms of theism and spiritual beliefs, but not necessarily with some deistic and pantheistic outlooks: in many ways, it’s more of a philosophical stance than a nontheistic position. It grew out of the philosophy of physicalism, and sharply contrasts the idealist or solipsist thinking.

“Everything can be potentially explained in terms of naturally-occurring phenomena.”

A closely-related position to that of materialism is that of naturalism. The naturalist, like the materialist, claims that there can be, by definition, no supernatural occurrences in our natural universe, and as such is similarly incompatible with many forms of theism. Its difference, depending on who you ask, tends to be described as being that naturalism does not seek to assume that there is not possibly more to the universe than we could even theoretically be capable of observing, but that does not make such things “unnatural”, much less “divine”. However, in practice, the terms naturalism and materialism are (in the area of nontheism) used interchangeably. The two are also similar to some definitions of the related term, “rationalism”.

“The Universe and God are one and the same.”

The pantheist believes that it is impossible to distinguish between God and the University itself. This belief is nontheistic because it typically denies the possibility of a personal deity. There’s an interesting crossover between deists and pantheists: a subset of nontheists, sometimes calling themselves “pandeists”, who believe that the Universe and the divine are one and the same, having come into existence of its own accord and running according to laws of its own design. A related but even-less-common concept is panentheism, the belief that the Universe is only a part of an even-greater god.

“Human activities, and especially corporate activities, should be separated from religious teaching.”

The secularist viewpoint is that religion and spiritual thought, while not necessarily harmful (depending on the secularist), is not to be used as the basis for imposing upon humans the a particular way of life. Secularism, therefore, tends to claim that religion should be separated from politics, education, and justice. The reasons for secularism are diverse: some secularists are antitheistic and would prefer that religion was unacceptable in general; others take a libertarian approach, and feel that it is unfair for one person to impose their beliefs upon another; still others simply feel that religion is something to be “kept in the home” and not to be involved in public life.

“Religious authority does not intrinsically imply correctness.”

Religious skeptics, as implied by their name, doubt the legitimacy of religious teaching as a mechanism to determine the truth. It’s a somewhat old-fashioned term, dating back to an era in which religious skepticism – questioning the authority of priests, for example – was in itself heretical: something which in the West is far rarer than it once was.

“I neither accept nor reject the notion of a deity, but find a greater truth beyond both possibilities.”

The notion of transtheism, a form of post-theism, is that there exists a religious philosophy that exists both outside and beyond that of both theism and atheism. Differentiating between this and deism, or apatheism, is not always easy, but it’s a similar concept to Jain “transcendence”: the idea that there may or may not exist things which may be called “godlike”, but the ultimate state of being goes beyond this. It can be nontheistic, because it rejects the idea that a god plays a part in human lives, but is not necessarily atheistic.