By Dan Barker
After 19 years as an evangelical preacher, missionary, and Christian songwriter, Dan Barker 'threw out the bathwater and came upon there is not any child there.' Barker, who's now co-president of the liberty From faith starting place (America's greatest association of atheists and agnostics), describes the highbrow and mental direction he in relocating from fundamentalism to freethought. The 4 sections in Godless--Rejecting God, Why i'm An Atheist, What's fallacious With Christianity, and existence is Good!--include chapters on bible difficulties, the historicity of Jesus, morality, the Kalam Cosmological argument, the unimaginable resurrection, and lots more and plenty extra. Barker relates the optimistic advantages from trusting in cause and human kindness rather than residing in worry of fake judgment and ethical condemnation. Godless expands the tale advised in Dan's 1992 e-book, wasting religion in Faith--the books overlap approximately 20%--but much has occurred in sixteen years, and Dan updates the tale with 4 new chapters, together with 'The New Call' (lessons from the talk circuit), 'Adventures in Atheism,' and 'We visit Washington' (FFRF's ideal court docket lawsuit, within which Dan was once a plaintiff).
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Extra resources for Godless: How an Evangelical Preacher Became One of America's Leading Atheists
Example text
41 If Emile is significant in the context of the relationship between politics and aesthetics in Rousseau's oeuvre, it is because of his programmatic faith in "natural" or "negative" education, which dictates that through infancy and adolescence his Pupil be consciously isolated from virtually all contact with the wider and supposedly corrupt social world. The Tutor conducts his model education in a totally controlled environment remote from the corruptions of urban life—an environment, moreover, in which the exercise of power is all the more sinister because, although ubiquitous, it is also invisible: [L]et him [the Pupil] think he is always the master, but you will always be.
As he indicates in a brilliant sentence, Rousseau was aware of this—"Making his Misanthrope fall in love was nothing; the stroke of genius was in making him fall in love with a coquette" (75)—but he resents the resulting ridiculousness of the figure. It is as if Rousseau, in this case at least, wants to deny the possibility of the divided self or subjectivity in the modern psychoanalytic sense of the word; in the face of so much evidence in himself and others, Rousseau clings to the dangerous illusion of homogeneity and transparency within and without, of full accessibility of self to self and of self to others.
Finally, there was in Foucault's life and work a visible ambiguity in the attraction of anonymity or of self-effacement, on the one hand, and openness to a public role, on the other. The ambiguity is effectively summed up in the cryptic final remarks of an interview he gave in English in 1983. In response to a query as to how he felt about "a popular status" consecrated by a column on him in Time magazine, he deliberately left open the question of the relationship between an author and his work as well as that of the degree to which a private life should be made public: "As far as my personal life is uninteresting, it is not worthwhile making a secret of it.