Religion may be a core side of attribute, however, a comprehensive understanding of faith should conjointly accommodate non-secular disbelief. Varied models obtain to elucidate commonalities in non-secular knowledge (e.g., Boyer, 2008) and therefore, the doable accommodating edges of non-secular beliefs and practices (e.g., Norenzayan et al., 2014). In1999, Wilson said that this models have advanced the representational science of faith, one key challenge in knowledge domain, consistent approaches to attribute. The scientific success of theories of faith part hinges on the degree to that they with success predict and explain the distribution of belief and disbelief. Nielsen(1999) explained the term of atheism that typically refers to the idea that no God(s) exist, or that there’s meagre proof to justify belief in God(s). A lot of education people receives, a lot of seemingly they’re to become atheists. Non belief additionally will increase with intelligence and financial gain. Residents of a lot of educated countries see faith as diminished in their daily lives.
Researches found that about 500-750 million people do not believe in God. Although atheists and irreligious people in reality exist in each and every country, we clearly find greater concentrations of atheism and secularity in richer, more developed nations than in the poorer industrialized democracies (Norris and Inglehart 2004; Bruce 2003). For instance, atheism and secularity are seldom discernible in the international locations of Africa (Yirenkyi and Takyi 2009; Ingelhart et al. 2004). Moreover in Latin America the number of atheists is very low (Chesnut,2003).Studies showed that high education has significant relationship with atheism, secularity and agnosticism (Argyle and Beit‐Hallahmi 1975; Baker 2008; Sherkat 2008). For instance, Kosmin and Keysar (2008, 2007) showed that 42% of highly educated Americans claim to be atheists. The investigations demonstrate that mainstream individuals score extraordinarily higher on trial of verbal capacity and verbal modernity when thought about religious individuals (Sherkat 2006) to help the linkage among instruction and laicism, and common people furthermore score particularly higher on pointers of therapeutic ability than non mainstream people (Sherkat 2009). Additionally studies found that 7% of the members of the United States National Academy of Sciences believe in God and only 8% believe in eternity. Moreover, researches state that top professors at America’s universities are more likely to be atheists than the general American population (Ecklund and Scheitle, 2007).
Atheism and Occam
Atheist contend that in light of the fact that everything known to mankind can be clarified in a delightful manner without presence of God. Occam’s Razor is a philosophical idea which the argument is based on , popularised by William of Occam in the 14th century. In Latin it goes “Pluralitas non est ponenda sine necessitate” or in English it goes ‘Entities should not be multiplied unnecessarily’. This is typically improved to state that the easiest answer is the best answer. Accordingly nonbelievers may contend that since the entire universe, and all of creation can be clarified by advancement and logical cosmology, we needn’t bother with the presence of another element called God. In this way God doesn’t exist. William of Occam would not have concurred; he was a Franciscan priest w who never questioned the presence of God. Be that as it may, he wasn’t disrupting the norm named after him in his century. Science thought nothing about development or how the universe appeared in fourteenth century. God was the main clarification accessible.
There is a great deal of customary rationale used to show the presence of God; be that as it may, none of them persuade agnostics. Here they are: the universe is a pretty and sorted out thing that more likely than not been planned. God alone may have structured it. Hence, since the universe exists, God must exist. We consider God an ideal being. On the off chance that God didn’t exist, he wouldn’t be impeccable. God is impeccable, subsequently God exists. Most nonbelievers trust that this contention is weak to the point that they don’t try to manage it. Usually dismissed by expert thinkers on the premise that presence does not have a place with creatures. Everything that happens has a reason. Hence, the universe more likely than not had a reason and God must be the reason. So since the universe exists, God must exist so as to have made it exist.
God is the most reasonable clarification for the existence of the universe. In the course of recent years, researchers have done many researches and experiments, developing many theories and evidence about the universe and it’s natural phenomena that Atheists believe that they explain the world much better than the existence of God. However, it should be obvious that God exist because of the existence of the world we live in. Not just our world but as well as the galaxy and the universe. Our universe exist in such harmony and order to exist out of nowhere. There must be a God, a creator who created this universe as well as keeping chaos out of it.
Argyle, Michael and Beit‐Hallahmi, Benjamin 1975. The Social Psychology of Religion, London: Routledge and Kegan Paul.
Baker, Joseph. 2008. ‘ An Investigation of the Sociological Patterns of Prayer Frequency and Content. Sociology of Religion 69: 169– 85.
Chesnut, R. Andrew 2003. Competitive Spirits: Latin America’s New Religious Economy. New York, NY: Oxford University Press.
Norris, Pippa and Inglehart, Ronald 2004. Sacred and Secular: Religion and Politics Worldwide. New York, NY: Cambridge University Press.
Sherkat, Darren, 2006. ‘ Religion and Verbal Ability.’ paper presented at the annual meeting of the American Sociological Association, Montreal, Quebec.
Yirenkyi, Kwasi and Takyi, Baffour 2009. ‘ Some Insights Into Atheism and Secularity in Ghana.’ Forthcoming in Atheism and Secularity, edited by Phil Zuckerman, Westport, CT: Praeger.
Zuckerman, Phil 2007. ‘ Atheism: Contemporary Numbers and Patterns.’ Pp. 47– 65 inThe Cambridge Companion to Atheism, edited by Michael Martin. New York, NY: Cambridge University Pres