Abstract
In this article, the writer examines Hume's views on religion with specific reference to the notion that the existence of God may be proved. With reference to the essay "Of a Particular Providence and of a Future State", the essay shows how Hume refutes the "argument from design". The writer shows how the conclusion that God's existence has been proved leads to paradoxes, specifically in relation to "cause and effect" and providence, leading Hume to conclude that the existence of God is purely a matter of faith. The writer also shows how Hume's epistemology is also based on faith, and therefore his version of empirical skepticism is properly called "mitigated skepticism". Finally, the writer shows how Hume's agnosticism is consistent with his statements regarding religion.

From the Paper
"In this sense any thing that is at first thought to be a miracle must be properly termed 'a new experience' only. In his philosophy of empirical skepticism Hume points out that we cannot declare anything to be a physical law, because any such law can only describe past experience, and the unexpected may always take place. But the unexpected still takes place according to natural law, and it is illogical to believe that the latter can be transgressed.
"Hume's arguments are not against faith, but against dogmatism in the name of faith. Faith indeed is the underpinning of all Hume's philosophy, though not in the theological sense."

Tags:existence of God mitigated skepticism faith agnosticism epistemology

Abstract
In "The Plague" by author Albert Camus, the character Dr. Rieux's response to death and dying is to assert, when asked, that he does not believe in God. This paper proffers four distinct theologies - atheism, agnosticism, deism and naturalism - which Dr. Rieux might have identified with. The author of the paper uses thoughtful analysis and book excerpts to support these potential theologies.

From the Paper
"In other words, Rieux cannot reconcile the Judeo-Christian concept of an omnipotent, omniscient, supposedly loving God with all the tragedies he has seen befall innocent people in Oran. For Paneloux, this would only serve to heighten his belief that we cannot and must not attempt to understand the incontrovertible will of God, and that people should simply accept the plague as a learning and strengthening experience. For Rieux, however, the opposite is true. The deadly scourge of the town has served to shake what little faith he may still have had in religion, and he now questions bitterly the very "scheme of things" from which Paneloux takes solace. This soul-searching and questioning makes agnosticism a good fit for Rieux."

Tags:oran, Tarrou, Father, Paneloux, existentialism

Abstract
The following paper examines the way in which the American government mandates that children will attend school, that there will be teachers, and there will be education. This paper asserts that if the latter is mandatory, then the government must decide what religious value or training will be mandatory. The debate explores how on the one side many have suggested that no religion be instituted, whereas on the other side just as many say that no religion is the same thing as preaching the religion of atheism or agnosticism. The writer examines how many Christians want a more exclusively Christian environment, while many atheists or agnostics want to decrease the level of religious power invested in school systems. Both sides have problems with their issues, and may be extremists in theory, in actions, and in rhetoric. This paper suggests a solution to this everlasting debate.

From the Paper
As the American government has progressed from a withdrawn state where it controlled little more than a militia and trade treaties to being an authoritarian structure which oversees everything from highway speeds to public education, the basis for change in its relationship to religion was firmly sown. A government which does not regulate public schools, or zoning laws, has in every field a very different role from one which does, but this is particularly important in the role of religious and ethical convictions. The difference between being tax-exempt and not tax-exempt is tremendous. The difference between having a building license or not changes the entire scope of a ministry. Perhaps most important, though, is the increased need for the government to determine what schools will teach about religion, if they teach anything at all

Tags:system, support, institutional, application, violations, human, religious, rights, illegality, discriminated, interpretation, school, officials

Abstract
This paper explains what Nietzsche means to say through his claim that God is dead. As it points out, the author is alluding to the incapacity of modern man to comprehend the supremacy of God. It goes on to explicate the consequences, which includes the adoption of philosophy as a substitute for belief in God, which Nietzsche calls a decadent mode. The paper also implies the need of man to overcome his limitations, to transcend himself, and thereby to become "overman", being at peace with "eternal recurrence". It also explains why Nietzsche's claim does not constitute atheism proper, pointing out that atheism implies dogma, and that Nietzsche is free of dogma. The paper also goes on to elucidate the author's own brand of "philosophy" in which absolutes are avoided and where meaning comes through pithy and poetic aphorisms.

From the Paper
"Nietzsche does not imply a physical death when he says that God is dead. Rather, he is suggesting that the sublime essence contained in the notion of God, as was felt by our distant forebears, has vanished from the perception of modern man. It is not only the atheists and agnostics that he refers to. Even more than these groups he opposed organised Christianity, and he directs much of his writings against it. The consequence is that man is compelled to raise himself in order to fill the space left vacant by the deceased Deity. In the specific words of Nietzsche, man must overcome himself, and thus become ``overman''. Indeed, a significant part of Nietzsche's writing is engaged in the task of directing towards this end, especially his later works. But he is fain to call this new worldview a philosophy. The tendency to philosophize is a disease in his eyes, and was indeed the measure of the decadence of the age."

Tags:atheism, agnosticism, aphorism, metaphysics

Abstract
This paper argues that the present depiction of multiculturalism in the NASW's Code of Ethics, as a kind of social worker capability, is imprecise and can lead to the encouraging of unintentional stereotyping. The paper also asserts that it is uncertain whether or not licensing boards can correctly determine a social worker's ability in this subject. Instead, multiculturalism, as part of the social worker's code of ethics. has turned out to be more of a statement of belief to which social workers feel obliged to adhere than a body of knowledge that enlightens the practice of social work.

From the Paper
"The rational positioning of the idea is an ethical principle concerning righteous social work practice. The standard embraces the understanding of a customer's manners, thoughts, as well as feelings in the complete background of the religious, sociocultural, ethnic, as well as economic life within which all of these take place (Comas-Diaz, 1996; Green, 1995). Respect, understanding, as well as appreciation for the customer are the eventual expressions of whatever may be proposed by the conception of multiculturalism."

Tags:biomedical, ethics, cultural, sensitivity, sovereignty, cultural, agnosticism, ethics, violations

Abstract
This essay discusses what it means today to believe in God, as opposed to not believing in God or even denying the existence of a God. The paper talks about how technology has impacted society's vision of God and the existence of God, looks at morality and where it ties in with religion and the belief in God and considers whether it is possible to be religious without believing in God. The paper concludes with the author asserting that a reverence for life should not be considered on religious grounds, but on moral grounds.

From the Paper
"At what point does a child believe that there is a God? Is it taught, like toilet training? Is it part of that horrific bedtime prayer kids usually have no idea what the contents are (...Should I die before I wake...I pray the Lord my soul to take..). chances are, parents talk about how "good" God is, but when a tragedy occurs, a death in the family- the child is told, "God has taken her (him)". No wonder young people are not merely confused about the fact that there is something called God, but whether he is truly merciful (God Loves You!) or hurtful ("God Will Punish You!)."

Tags:atheist, life, earth, creeds, beliefs, ministers, civilization, science, technology, agnosticism