Between the Lines: The God delusion

By T. Dalrymple. 2007

1,016 citations recorded by the source corpus.

Subfields: Political Science and International Relations

View Paper: https://www.semanticscholar.org/paper/1bb2cdebb2e79fac27874572cca5ff4da454b643

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In Political Science and International Relations

Citations in the corpus

Moral psychology for the twenty-first century (2013, background): “It wasn’t clear how to explain such groupish moralities in Dawkins’ terms, other than by dismissing these moral systems as sets of parasitic memes, which is to this day Dawkins’ (2006) preferred explanation for the origin and prevalence of religion.”
Socioeconomic Status and Beliefs about God's Influence in Everyday Life (2010, background): “Sociology of Religion 2010, 00:00 1-29 doi:10.1093/socrel/srq004 1 Sociology of Religion Advance Access published February 12, 2010 by on M arch 10, 2010 http://socrel.oxfordjournals.org D ow nloaded from Watters 1992).1 More recently, a fresh crop of writings from scholars across disciplines has so”
Exploring the atheist personality: well-being, awe, and magical thinking in atheists, Buddhists, and Christians (2011, background): “Recent books by atheists have attempted to rebut these criticisms and defend atheism as rational (Dennett, 2006; Harris, 2006b), or to promote atheism as superior to religious world views (Dawkins, 2006).”
“Meant to be”: how religious beliefs and cultural religiosity affect the implicit bias to think teleologically (2014, background): “Recently, books promoting atheism as a social movement have become very popular (e.g., Dawkins, 2006; Dennett, 2006; Harris, 2004; Hitchens, 2007).”
Why are there so few ethnic minorities in ecology and evolutionary biology? Challenges to inclusion and the role of sense of belonging (2020, background): “Moreover, with vocal religious critics like Richard Dawkins, evolutionary biologists in particular may be perceived as hostile to religious belief (Dawkins 2006).”
Who Benefits from Religion? (2011, background): “…extend beyond the individual, such as lower crime rates and increased civic involvement (Putnam 2000; Sherkat and Ellison 1999), though religious affiliation also can have costs in the form of intergroup conflict (Dawkins 2006; Dennett 2006; Hunsberger and Jackson 2005; Pargament 2002; Stern 2003).”
The Darwinian revolution (2010, background): “However, as Dawkins (2008) highlights, the medullar error of the intelligent design, is that the ‘answer’ to the ‘problem’ is in fact infinitely more complex, abstract and problematic that the problem it tries to solve, and therefore it is an useless theory (because evolution demonstrates that…”
Religiosity as Identity: Toward an Understanding of Religion From a Social Identity Perspective (2010, background): “Sometimes referred to as the “new atheists” (Myers, 2008) or (more colorfully) “evangelical heathens” (Heiner, 2008), some atheists are devout unbelievers (Dawkins, 2006; Harris, 2006; Hitchens, 2007).”
Toward an evolutionary social neuroscience of religion (2011, background): “Thus, nonbelievers should not shout from the rooftops that believers are WRONG (cf. Dawkins, 2006).”
THE CULTURAL TRANSMISSION OF FAITH Why innate intuitions are necessary, but insufficient, to explain religious belief (2011, background): “Context biases can also explain another puzzling aspect of religion: most people are atheists when it comes to most of the supernatural agents about which they have ever heard (Dawkins 2006).”
Framing Science: A New Paradigm in Public Engagement (2009, background): “The heavily referenced symbols in this traditional paradigm are popular science media such as Scientific American or PBS' Nova along with famous popularizes such as Richard Feynman and Carl Sagan.”
Meaning-Making in an Atheist World (2011, background): “In the literature, atheists describe themselves as open-minded and committed individuals (e.g., Comte-Sponville, 2008; Dawkins, 2006; Dennett, 2006; Harris, 2006).”