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In the world of science and rational inquiry, few names loom as large. The often-controversial evolutionary biologist has spent decades exploring the mysteries of the natural world and ruffling feathers in religious and secular movements alike. Speaking to Eureka Street, Richard Dawkins discusses the difficulties in public discourse and what constitutes modern heresy.
The exchanges within churches echo trends in national life that heighten disagreements, lessen respect, and tend to confine conversation circles to people of similar views. People become annoyed if those opposing their views gatecrash their forums. This trend creates problems for Church sponsored publications.
I can’t be the only one who has, in recent weeks, found myself reaching for my dog-eared copy of Daniel Defoe’s A Journal of the Plague Year, a fictional re-telling of the 1665 great plague of London.
Contrary to their claims, the New Atheists do have a creation myth. It goes something like this: emerging from darkness into the light, Enlightenment thinkers cast off the shackles of religion and, in so doing, ushered in an age of reason. For the likes of Richard Dawkins, a founding member of the movement, this is an article of faith, and he’s spent recent years casting himself not just as an heir of this tradition, but also as its modern day guardian.
James Boyce claims that contemporary attitudes to politics, human origins, economics and human psychology can be understood only if we recognise the hidden presuppositions imported from the theology of original sin. Theories on human nature such as those proposed by Adam Smith, Sigmund Freud, Richard Dawkins and the US Founding Fathers, tried to emancipate people from religious ideas, but often unwittingly enshrined them.
Sean Faircloth, a US director of one of the Dawkins Institutes committed to atheism, raised what has already become a hoary old chestnut, the failure of Francis when in Argentina during the Dirty Wars to adequately defend his fellow Jesuits who were detained and tortured by unscrupulous soldiers. Being a Jesuit, I thought I was peculiarly well situated to respond. I confess to having got a little carried away.
To believe Dawkins, and many of the other speakers at the conference, you'd think there is a deep gulf between science and religion, that the two are intractably at loggerheads and have nothing useful to say to each other.
In the shadow of the blockbuster Q&A and Global Atheist Convention was a poignant encounter between atheist broadcaster Philip Adams and Jesuit theologian Gerald O'Collins. The instant bond between the two may have a flipside in an affinity between fanatical atheists and fundamentalist religious believers.
Atheist Richard Dawkins' debate with the Archbishop of Canterbury Rowan Williams in February was a gentlemanly affair. By contrast Dawkins' debate with Cardinal George Pell on the ABC's Q&A this week was billed as a 'title fight of belief'. As one comment on Twitter noted the next day, 'they both lost'.
Where Richard Dawkins could be described as a missionary intent on saving souls from religion, fellow atheist de Botton is more concerned with the spiritual needs of the existing flock. His latest book Religion for Atheists is likely to annoy believers and non-believers alike.
Public interest in the aggressive form of atheism represented by Richard Dawkins and Christopher Hitchens, and the religious response to it, seems to have waned. This half time break gives commentators a chance to grab a pie and sauce and assess who is likely to win.
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