100 books like Becoming Atheist

The anti-John Gray – and, in purely literary terms, the best writer on my list, which is saying something. It’s not, Francis Spufford says, an apologetic, a reasoned defence of faith. It’s a personal account of why his Christianity makes emotional sense to him, and why it might make emotional sense to other people too. Worth reading for his retelling of the life of Jesus alone. He doesn’t deal with the intellectual questions of religion vs. atheism (though he has some sly hints). What he does is explain why you might want to deal with those questions. So it’s an ‘unapologetic’: both, because it’s about emotion and not narrow reason, and also, he says, because he’s not sorry. Read it, and you won’t be either.

This is a wonderfully mind-expanding book which gently takes the history of philosophy that you think you know and turns it on its head. Most of the great critics of Christianity – Spinoza, Voltaire, Tom Paine, they’re all here – were not really, it turns out, atheists trying to tear it all up: they were idealistic, reforming believers who weren’t satisfied with churchy orthodoxies and wanted to purify religions that they thought had become corrupted. That made them maybe even fiercer in their criticisms, and it certainly meant they had unleashed forces they couldn’t control. But it means the moral force that drove anti-religious criticism during the Enlightenment was the desire, not to destroy religion, but to perfect it.

This book’s idea hooks you from the start. Why, he wonders, when people say, "Do you believe in God?" do we never reply, "…what do you mean, believe?" It turns out that ‘believing’ has, down the centuries, meant some pretty radically different things. Is ‘belief’ the same as ‘knowledge’ or ‘opinion,’ or is it the opposite of them? Ethan Shagan’s disarmingly simple idea is to track how the notion of belief shifted from the Middle Ages to the Enlightenment. If we do believe in God nowadays, we don’t do it the way our forebears did. And if we don’t, it’s not because God has become unbelievable, but because belief itself has become so much harder than it used to be.

Sit up straight, button your coat, and get ready for a blast of cold air. John Gray doesn’t take prisoners, but except for the moment when his sniper’s rifle is pointing right at you, it’s a wonderful performance to watch. The book isn’t an attack on religion, something that he thinks so obviously ridiculous it’s hardly worth discussing (he goes through the motions, briefly). It’s an attack on his fellow atheists, most of whom he accuses – convincingly, mercilessly – of practising religion by other means. Personally, I find the realities that are left once he has shredded the soggy and wishful thinking that characterises most modern humanism a little bit too stark. But I hugely appreciate the brutal clarity of his vision.

This is the philosophical bedrock of the modern struggle for economic justice. It’s a cornerstone of my own book, actually.

“To sustain your existential identity,” writes Haaglund, “is to lead your life in light of what you value.”

Freedom is the ability to sustain that existential identity. It means having more time than that which you need to survive. The more time you have to live your life in light of what you value, the freer you are.

A society in which an entire class of people can spend their entire lifetimes working and remain poor is not a free society.

And yes, it’s a philosophy book, but it’s clear and accessible. 

In this book, the Canadian philosopher Charles Taylor challenges the notion that modernization automatically leads to secularization.

Instead of viewing modernity as either the decline of religion or subtraction of religion from public life, Taylor presents the idea that modernity brings about the expansion and variety of religious beliefs. In Taylor’s view Christianity has been relativized insofar as it has been rendered but one kind of belief among others.

He also argues that many transcendent values have been replaced by immanent concerns. But in certain important ways the book is still hopeful. It is a very long text, but it is definitely important reading for anyone navigating faith, spirituality, and the search for meaning in today’s world.

Like Stone’s book, this is a book about history, not wokeness. It’s not an easy read, but it’s worth the effort.

It recounts the triumph of scientific reasoning and liberal tolerance over several decades in the mid-twentieth century. That triumph was largely brought about by the “secularization” of American culture, spearheaded by Jewish intellectuals.

I read it long before wokeness was a thing – it was published in 1996 – and found it interesting but not particularly relevant to anything I was thinking about. But when wokeness came along, it suddenly hit me that this new religion was taking us backwards, back to the beginning of Hollinger’s story.

If that trend continues, we are in danger of losing the gains that science and tolerance have produced.

Eric was my PhD supervisor and was finishing the book as I began my thesis. This gave me a chance to have an insight into the thinking and the process behind the book’s creation as well as an opportunity to read the manuscript. Combining serious analysis of the data with an astute and observative reading of big global trends, this book sets out one of the most important trends underway today—the burgeoning numbers in strict, world-denying bearing a large number of children and able to hang onto them. A decade on, as secular birth rates plummet, the thesis is more valid than ever.

Robert Benne interviewed me for his book, which offers case studies of several different kinds of religious universities. You know the interview is conducted well, when the person asking the questions is forcing you to think anew about your own implementation of vision. 

Benne asked me how we socialize faculty into our distinctive vision. I immediately sensed that we did not do enough and addressed the issue more fully both in practice and in one of my books.

At a Catholic university, one should also think about how other kinds of religious universities define and realize their mission. This book accomplishes that.

Silencing the Sea follows Palestinian poets' debates about their craft as they traverse multiple and competing realities of secularism and religion, expulsion and occupation, art, politics, immortality, death, fame, and obscurity. Khaled Furani eloquently leads his reader along ancient roads and across Israeli military checkpoints to join the poets' worlds and engage with the rhythms of their lifelong journeys in Islamic and Arabic history, language, and verse. This excursion offers newfound understandings of how today's secular age goes far beyond doctrine, to inhabit our very senses, imbuing all that we see, hear, feel, and utter.

Poetry, the traditional repository of Arab history, has become the preeminent medium of Palestinian memory in exile. In probing poets' writings, this work investigates how struggles over poetic form can host larger struggles over authority, knowledge, language, and freedom. It reveals a very intimate and venerated world, entwining art, intellect, and politics, narrating previously untold… show more.