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The God Delusion (2006)

de Richard Dawkins

Altres autors: Mira la secció altres autors.

MembresRessenyesPopularitatValoració mitjanaConverses / Mencions
15,037338269 (3.95)2 / 385
Argues that belief in God is irrational, and describes examples of religion's negative influences on society throughout the centuries, such as war, bigotry, child abuse, and violence.
Afegit fa poc permhplibrary, PabloGomez, hbaldin, biblioteca privada, laurelai, Dcameron, Laura_Liebe, CMBras, alonereed, HiroP
Biblioteques llegadesTim Spalding
  1. 213
    Why I Am Not a Christian and Other Essays on Religion and Related Subjects de Bertrand Russell (BGP, yakov.perelman)
  2. 172
    God Is Not Great: How Religion Poisons Everything de Christopher Hitchens (hnn, BGP)
  3. 70
    Misquoting Jesus: The Story Behind Who Changed the Bible and Why de Bart D. Ehrman (robertf)
    robertf: Dawkins is passionately trying to refute an undefined hypothesis - this is perhaps one of his least succesful works. Ehrman's book does not have conversion to atheism as its aim - it is a description of the scholarly analysis of texts. The reason it is devastating to religion is that it undermines any claim to biblical authenticity by exposing contradictions between different manuscripts. It achieves what Dawkins aims to much more subtly and scientifically.… (més)
  4. 61
    Atheist Manifesto: The Case Against Christianity, Judaism, and Islam de Michel Onfray (gust)
  5. 51
    Breaking the Spell: Religion as a Natural Phenomenon de Daniel C. Dennett (ljessen)
  6. 41
    Why I Became an Atheist: A Former Preacher Rejects Christianity de John W. Loftus (Percevan)
  7. 20
    The Selfish Gene de Richard Dawkins (yakov.perelman)
  8. 31
    Irreligion: A Mathematician Explains Why the Arguments for God Just Don't Add Up de John Allen Paulos (infiniteletters)
  9. 31
    The Christian Delusion: Why Faith Fails de John W. Loftus (Percevan)
  10. 10
    The Greatest Show on Earth: The Evidence for Evolution de Richard Dawkins (yakov.perelman)
  11. 32
    Why God Won't Go Away: Brain Science and the Biology of Belief de Andrew Newberg (bertilak)
  12. 32
    What is Good?: The Search for the Best Way to Live de A. C. Grayling (chrisharpe)
  13. 21
    Atheism Advanced: Further Thoughts of a Freethinker de David Eller (hnn)
  14. 21
    Dios y el Estado de Michael Bakunin (BGP)
  15. 22
    Why Gods Persist: A Scientific Approach to Religion de Robert A. Hinde (bertilak)
  16. 22
    Talking With God: The Many Faces of Religious Delusion de Robert A. Clark (bertilak)
  17. 00
    Bible Stories for Adults de James Morrow (themulhern)
    themulhern: God is cruel is the theme that unites these two books.
  18. 23
    God's Undertaker: Has Science Buried God? de John C. Lennox (bfrost)
  19. 34
    The Whys of a Philosophical Scrivener de Martin Gardner (ehines)
    ehines: While I agree with Dawkins and disagree with Gardner about the existence of God, Gardner's open-mindedness judicious and friendly tone, even in error, serves as a rebuke to Dawkins' inability to understand or respect his intellectual opponents.
  20. 212
    The Selfish Genius: How Richard Dawkins Rewrote Darwin's Legacy de Fern Elsdon-Baker (Gavin_Hardcastle)
    Gavin_Hardcastle: Interesting Read

(Mira totes les recomanacions 24)

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Anglès (313)  Neerlandès (6)  Suec (4)  Portuguès (2)  Francès (2)  Finès (2)  Italià (1)  Alemany (1)  Islandès (1)  Hebreu (1)  Turc (1)  Castellà (1)  Totes les llengües (335)
Es mostren 1-5 de 335 (següent | mostra-les totes)
The logic is generally agreeable, and the conclusions he comes to I generally agree with.

The tone he writes with is just insufferable. I found it extremely hard to enjoy.

It is also extremely redundant, and it diverges for chapters at a time, to prove points that don't really seem relevant to the matter at hand. ( )
  Andjhostet | Jan 11, 2021 |
De esos libros que no te enseñan nada nuevo, pero te dan nuevos puntos de vista. Sus "argumentos" sólo son pura lógica.
Aunque bueno, por momentos Dawkins se emociona (como siempre...) y se le va un poco... ( )
  isente | Jan 6, 2021 |
Notable quotes:
"When one person suffers from a delusion it is called insanity. When many people suffer from a delusion it is called Religion." --Robert M. Pirsig

During the Danish Muhammad cartoon fiasco: "Demonstators were photographed in Britain bearing banners saying 'Slay those who insult Islam', 'Butcher those who mock Islam', 'Europe you will pay: Demolition is on its way' and, apparently without irony, 'Behead those who say Islam is a violent religion'."

After the London Underground bombings: "Everyone is being blamed, from the obvious villainous duo of George W. Bush and Tony Blair, to the inaction of Muslim 'communities'. But it has never been clearer that there is only one place to lay the blame and it has ever been thus. The cause of all this misery, mayhem, violence, terror and ignorance is of course religion itself, and if it seems ludicrous to have to state such an obvious reality, the fact is that the government and the media are doing a pretty good job of pretending that it isn't so." --Muriel Gray ( )
  andy_clark | Dec 31, 2020 |
I think this is worth a read for athiests and thiests alike. It rambles a bit and I considered putting it down about halfway through because I got bored, but I'm glad I finished.

If you're a thiest, it will only provide you insight into how somebody could be an athiest and raise tough questions for you on why you believe that you can mull over. It won't be easy work, but it is important work.

If you're an athiest, you'll be relieved to hear that you're not alone and that the feeling that your non-belief is unwelcome to society is a whole is true. It'll also give you arguments back to those inevitable discussions you'll have with passionate believers that fear for your soul. ( )
  pmichaud | Dec 21, 2020 |
Richard Dawkins is an insufferable ass. I mean that wholly as an ad hominem attack; it has no bearing on the quality of his arguments. He secretes a superlatively patronizing tone that only the snootiest of Brits can attain, and he fully admits his abhorrence of the people that he claims to want to convert to his beliefs. As such, it's hard enough to read a book like The God Delusion without being distracted by all the snide parentheticals. Listening to it, as I did, is even more difficult because you get to hear every condescending inflection the way he intended it.

Moving past the tone and style of the book, however, I have to admit that I agree with many points Dawkins makes. In large part, he lays out his arguments rationally, coming to many of the same conclusions I have come to myself. He debunks a lot of illogical, contradictory and downright asinine ideas held by many religious people, and generally shows the unreasonability of belief in a supernatural being (or set of beings) that actively participates in the events of the world. Taken as a whole, I have to say that I agree with about 75% of what Dawkins says.

But there is at least one very big thing that he does not address, and a few conclusions that I think he simply gets wrong, particularly with regard to ethics. I will outline these counterpoints below.

NOTE: As Dawkins includes many definitions and manifestations of supernatural beings in the word "God" I will use the same convention when I refer to "Dawkins," by which I mean all atheists who essentially agree with him. I think he would be amused by this juxtaposition.

Preferring reason because it is reasonable is a tautology.

Dawkins' use of reason is aptly summed by a line Benjamin Franklin penned in his autobiography: "So convenient a thing is it to be a reasonable creature, since it enables one to find or make a reason for everything one has a mind to do."

Perhaps the simplest argument against Dawkins' viewpoint is the axiomatic nature of reason. One cannot prove, without using reason, that reason is better or more useful or more valid than unreason. (Although, one can find evidence that sometimes irrationality is reasonable--that's a paradox for another essay, though.) A preference for reason is, therefore, no different than a preference for unreason. The very act of arguing for reason requires one to accept reason as an a priori virtue.

Furthermore, Dawkins' reverence for Reason (with a big R), almost as though it were a divine entity in its own right, seems a bit strange in light of his constant jibes at those who believe in God. He tends to overlook the limitations of reason as a human construct, which include imperfect and incomplete knowledge, differences in reasoning capacity between people, and the equal (or near-equal) validity of differing conclusions based on the same evidence. These limitations may not be enough to parry his attacks against religion, but his failure to address them sufficiently puts him in the same category of disingenuous debaters that he riles against.

Please, please, PLEASE do not take the above paragraphs to mean that I do not value reason, or that I believe unreason is better or more valid or more useful than reason. I agree with Dawkins that reason is a virtue. But I also admit that my preference for reason rather than unreason is exactly that--a preference--not a universal truth that must, or even should, be followed by all.

His biblical examples are lacking.

Dawkins uses several examples to show that people pick and choose the parts of the Bible that they want to believe. I agree with him here, but I take issue with a couple of stories he chooses as examples. In several instances, he uses a formulaic argument against each story, saying something to the effect: "Look at how utterly immoral these people acted, and yet we are supposed to believe that they are God's chosen people." Then, he says that Jews and Christians are either ignorant because they don't know about these stories, or worse, they are inconsistent and hypocritical because they choose to overlook them.

In the specific stories of Lot in Sodom and his subsequent incest (Genesis 19) and the Levite at Gibeah (Judges 19), the only thing Dawkins proves is that biblical exegesis skills are weak. I find it interesting that he rails against the ignorance and prejudice of religious people, but then exhibits the same ignorance and prejudice when it comes to exposition of some passages in the Bible. Essentially, in each of these particular stories, I disagree that the actions taken by the main characters are meant to be examples of how people should act. Dawkins conveniently ignores certain portions of the text, instead putting forth the actions of Lot and the Levite as being sanctioned by God. (In Lot's particular case, the incest is the genesis of later Israel's two most hated enemies, the Moabites and Ammonites, which is perhaps the strongest symbolic, if not literal, damnation of the act of incest in any religious or literary work that I have ever seen.)

As I stated above, I agree with Dawkins' premise that people choose which parts of the Bible (and religious texts in general) that they follow. But his own choice of some stories to illustrate his point seems strange at best and deceptive at worst. Removing these examples from his book would not negate the larger argument he is making--which makes me wonder why he put them in to begin with.

Arguments against the first mover.

The first mover "proof" of God, first posited by Thomas Aquinas, goes something like: Every effect has a prior cause, but at some point there must have been a first cause, which we call God. (Aquinas actually makes three arguments which are basically variations on the same theme.) Dawkins, however, says that even if there is such an initiator, there is no reason to call it "God" or to imbibe it with supernatural powers, such as omniscience, omnipresence and/or omnipotence. After going on a diatribe about the incompatibility of omniscience and omnipotence, he remembers that he is making an argument against the first mover, and says that we might as well call it the big bang instead of God.

His longer argument seems to boil down to the declaration that such a first mover, if indeed there is one, is necessarily simple. Oddly, his reasoning is rather Aquinian: Since things tend to become more complex as they evolve, any first mover must have been very, very simple--much more simple than the monotheistic God of the Jews, Christians and Muslims possibly could be. Dawkins rules out any complex being's existence simply by reason that such a being would not be a first mover--there would have been something even simpler before it, which would mean that "God" was not actually God, but a product of his own evolutionary sequence (begging the question as to whether God's evolutionary sequence could have had an initiator). Dawkins' argument is largely a straw man: Aquinas never attempts to prove God's attributes with the first mover argument, simply that a first mover exists. Aquinas uses other arguments to "prove" the various attributes of God, but Dawkins never acknowledges those additional arguments, let alone addresses them.

Secondarily, Dawkins' assertion that God would have developed from a similar evolutionary process as those established on Earth is merely conjecture based on observations of the universe as it is now. But if God created the universe, why would the current rules apply to him? Also, as Dawkins discusses near the very end of the book, our knowledge of the world is based on how we experience things through our various senses. Very small animals experience the effects of surface tension and Brownian motion much differently than we do, and so on. Projecting that same idea to God, why would something that seems complex to us not seem simple to him?

(Due to length restrictions, the rest of this review is provided in comments.) ( )
  octoberdad | Dec 16, 2020 |
Es mostren 1-5 de 335 (següent | mostra-les totes)
That was the first time I had ever considered, even in my own thoughts to myself, that I could be an atheist. I was 36. My husband was down with this—he told me he was an atheist, too. I felt it was weird we were finally having a conversation about this after being married for six years, but maybe we intrinsically knew all along.
afegit per paradoxosalpha | editaDaily Kos, boofdah (Oct 28, 2011)
In The God Delusion, Dawkins argues that evolution has removed the need for a God hypothesis to explain life, and advances in physics may soon do the same for the universe. Further, the existence of God is a proper question for science, and the answer is no.
afegit per Taphophile13 | editaThe Age, Barney Zwartz (Nov 24, 2006)
Despite the many flashes of brilliance in this book, Dawkins’s failure to appreciate just how hard philosophical questions about religion can be makes reading it an intellectually frustrating experience.
Creationists and believers in God are right to see him as their arch-enemy. In The God Delusion he displays what a formidable adversary he is. It is a spirited and exhilarating read. In the current climate of papal/Islamic stand-off, it is timely too.
afegit per ghilbrae | editaThe Guardian, Joan Bakewell (Sep 26, 2006)

» Afegeix-hi altres autors (16 possibles)

Nom de l'autorCàrrecTipus d'autorObra?Estat
Dawkins, Richardautor primaritotes les edicionsconfirmat
Barr, NomaAutor de la cobertaautor secundarialgunes edicionsconfirmat
Riemsdijk, Hans E. vanTraductorautor secundarialgunes edicionsconfirmat
Vogel, SebastianTraductorautor secundarialgunes edicionsconfirmat
Ward, LallaNarradorautor secundarialgunes edicionsconfirmat
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'Isn't it enough to see that a garden is beautiful without having to believe that there are fairies at the bottom of it too?'
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Douglas Adams (1952-2001)
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As a child, my wife hated her school and wished she could leave.
The boy lay prone in the grass, his chin resting on his hands.
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Pantheism is sexed-up atheism. Deism is watered-down theism.
But hate only has to prove it is religious, and it no longer counts as hate.
The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.
I am agnostic only to the extent that I am agnostic about fairies at the bottom of the garden.
I am no more fundamentalist when I say evolution is true than when I say it is true that New Zealand is in the southern hemisphere.
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Argues that belief in God is irrational, and describes examples of religion's negative influences on society throughout the centuries, such as war, bigotry, child abuse, and violence.

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