TL;DR: The reason for the nonexistence of a tradition of antitheism seems therefore to be that it is merely emotionally, not that it was rationally, less inviting than theism as discussed by the authors.
Abstract: Why is there no sustained tradition of argument concerning the existence of a supreme (omniscient and omnipotent) being who is perfectly evil, as there is about one who is perfectly good? Arguments which are reflections of the ontological, cosmological and teleological arguments, and arguments based on personal experience or the occurrence of antimiracles (harmful events not explicable by science) could have provided at least as good grounds for belief in such a being (ie for antitheism) as their originals in fact provide for theism. An imaginary encyclopedia entry, in which fictional antitheistic arguments and thinkers are presented, illustrates this point. The reason for the nonexistence of a tradition of antitheism seems therefore to be that it is merely emotionally, not that it is rationally, less inviting than theism.
TL;DR: In this article, the authors suggest that attempts to justify theism are futile, since all would-be success is neutralized by the corresponding support that is thereby provided for antitheism.
Abstract: I propose that reasons advanced in support of theism serve just as well, or can be modified to serve just as well, as reasons for believing that there exists a wholly evil supreme being (‘antitheism’). Accordingly, I suggest that attempts to justify theism are futile, since all would-be success is neutralized by the corresponding support that is thereby provided for antitheism.
TL;DR: This paper examined whether Sartre's final interviews, recorded inL'Espoir maintenant [Hope Now] indicate a final turn to God and religious belief through an overview of his engagement with the idea of God throughout his career.
Abstract: These two articles examine whether Sartre’s final interviews, recorded inL’Espoir maintenant [Hope Now] indicate a final turn to God and religious belief throughan overview of his engagement with the idea of God throughout his career. In Part 1,published in Sartre Studies International 19, no 1, we examined Sartre’s early atheism,but noted the pervasive nature of secularised Christian metaphors and concepts in hisreligion of letters and also the centrality of man’s desire to be God in L’Etre et le neant[Being and Nothingness]. His theoretical writings sought to refute the idea of God, but indoing so, God was paradoxically both absent and present.In Part 2 we consider his antitheism and its implications for his involvement with the ideaof God before examining in detail his final encounter with theism as outlined in L’Espoirmaintenant, arguing that it is part of Sartre’s long-term engagement with the divine, butrefuting the idea that he became a theist at the end of his life.
TL;DR: According to Joseph Ratzinger/Benedict XVI, while considering all the differences involving the origin and forms of atheism, agnosticism and antitheism, their common denominator is lack of humbleness.
Abstract: According to Joseph Ratzinger/Benedict XVI, while considering all the differences involving the origin and forms of atheism, agnosticism and antitheism, their common denominator is lack of humbleness. Pride prevents people from encountering God who, in fact, might always be recognized. It is not the faith itself, but lack of faith that is contrary to nature. Therefore, the dialogue with atheism, although carried out of respect for men, demands the full truth to be revealed about the definitive and objective evil of godlessness, which inevitably leads to the culture of death. Contemporary negation of God makes use of philosophical, scientific, psychological and social reasoning, intensely deterministic and marked by moralism, in which only immanent natural and historical processes are taken into consideration. Consequently, men have nothing else to do than to disastrously put the world in order only at their own discretion, bound by sin, to achieve worldly benefits. The result is an irrepressible attack on the Church which calls to conversion, secularism with modern roots and spiritual emptiness (boredom) that fills people with a sense of meaninglessness and hopelessness.