African American Atheists and Political Liberation: A Study by Michael Lackey PDF

By Michael Lackey

ISBN-10: 0813030358

ISBN-13: 9780813030357

This learn of atheist African American writers poses a important problem to people who see atheism in despairing and nihilistic phrases. Lackey argues that whereas such a lot white atheists mourn the lack of religion, many black atheists--believing the “God-concept” spawns racism and oppression--consider the demise of God a reason for private and political hope. 

Focusing on a little-discussed element of African American literature, this full-length research of African American atheists’ therapy of God fills a big hole in reports that constantly forget about their contributions. studying how a trust in God and His “chosen humans” necessitates a politics of superiority and inferiority, Lackey implicitly considers the measure to which spiritual religion is accountable for justifying oppression, even acts of actual and mental violence.
In their secular imaginative and prescient of social and political justice, black atheists argue that merely whilst the tradition adopts and internalizes a really atheist politics--one according to pluralism, tolerance, and freedom--will radical democracy be accomplished. Of fundamental curiosity to students of African American stories, this quantity will also entice non secular students, philosophers, anthropologists, freethinkers, and non secular and secular humanists.

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Extra resources for African American Atheists and Political Liberation: A Study of the Sociocultural Dynamics of Faith

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You must doom them all—the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites—as the Lord, your God, has commanded you” (Deuteronomy 20:16–18). Does dooming “them all” imply killing children and infants? This question is pertinent, for if God is just, He would not sentence to death those who are not yet capable of making responsible judgments. Therefore, couldn’t we interpret “all” as meaning only those who have violated God’s Laws? In other words, only the guilty ones? The God of Samuel, however, clarifies any confusion on this score: “This is what the Lord of hosts has to say: ‘I will punish what Amalek did to Israel when he barred his way as he was coming up from Egypt.

While Lamont bases his humanism on a rigorous understanding of human nature, Sartre rejects the concept of human nature as a fiction that became obsolete after God’s death: “Thus, there is no human nature, since there is no God to conceive it” (36). Responding in large measure to Sartre’s humanism, Martin Heidegger published his groundbreaking “Letter on Humanism,” an essay that blatantly opposes humanism because “the highest determinations of the essence of man in humanism still do not realize the proper dignity of man” (210).

While Forster and Larsen create characters who use the God concept to justify violence, oppression, and abuse, to critique the theological structure of mind, T. S. Eliot actually uses the God concept in order to justify banishing a particular group from the culture. Following the apostle Paul, Eliot asserts “the primacy of the supernatural over the natural life” (“Religion” 108). This supernatural/natural distinction necessitates two types of knowledge, which Eliot defines in terms of tradition and orthodoxy.

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African American Atheists and Political Liberation: A Study of the Sociocultural Dynamics of Faith by Michael Lackey

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