A wide variety of arguments for and against the existence of God can be categorized as metaphysical, logical, empirical, or subjective. In philosophical terms, the question of the existence of God involves the disciplines of epistemology (the nature and scope of knowledge) and ontology (study of the nature of being, existence, or reality) and the theory of value (since some definitions of God include "perfection").
The Western tradition of philosophical discussion of the existence of God began with Plato and Aristotle, who made arguments that would now be categorized as cosmological. Other arguments for the existence of God have been proposed by St. Anselm, who formulated the first ontological argument; Ibn Rushd (Averroes) and Thomas Aquinas, who presented their own versions of the cosmological argument (the kalam argument and the first way, respectively); René Descartes, who said that the existence of a benevolent God is logically necessary for the evidence of the senses to be meaningful. John Calvin argued for a sensus divinitatis, which gives each human a knowledge of God's existence.
Philosophers who have provided arguments against the existence of God include Immanuel Kant, David Hume, Friedrich Nietzsche and Bertrand Russell. In modern culture, the question of God's existence has been discussed by scientists such as Stephen Hawking, Francis Collins, Lawrence M. Krauss, Richard Dawkins, Carl Sagan,Neil deGrasse Tyson, John Lennox and Sam Harris, as well as philosophers including Richard Swinburne, Alvin Plantinga, William Lane Craig, Rebecca Goldstein, A. C. Grayling, Daniel Dennett, Edward Feser and David Bentley Hart.
Scientists follow the scientific method, within which theories must be verifiable by physical experiment. The majority of prominent conceptions of God explicitly or effectively posit a being which is not testable either by proof or disproof. On these bases, the question regarding the existence of God, one for which evidence cannot be tested, may lie outside the purview of modern science by definition. The Catholic Church maintains that knowledge of the existence of God is the "natural light of human reason".Fideists maintain that belief in the existence of God may not be amenable to demonstration or refutation, but rests on faith alone.
Atheists view arguments for the existence of God as insufficient, mistaken or weighing less in comparison to arguments against whereas some religions, such as Buddhism, are not concerned with the existence of gods at all and yet other religions, such as Jainism, reject the possibility of a creator deity.
Positions on the existence of God can be divided along numerous axes, producing a variety of orthogonal classifications. Theism and atheism are positions of belief (or lack of it), while gnosticism and agnosticism are positions of knowledge (or the lack of it). Ignosticism concerns belief regarding God's conceptual coherence. Apatheism concerns belief regarding the practical importance of whether God exists.
The Catholic Church, following the teachings of Paul the Apostle, Thomas Aquinas, and the First Vatican Council, affirms that God's existence "can be known with certainty from the created world by the natural light of human reason".
In classical theism, God is characterized as the metaphysically ultimate being (the first, timeless, absolutely simple and sovereign being, who is devoid of any anthropomorphic qualities), in distinction to other conceptions such as theistic personalism, open theism, and process theism. Classical theists do not believe that God can be completely defined. They believe it would contradict the transcendent nature of God for mere humans to define him. Robert Barron explains by analogy that it seems impossible for a two-dimensional object to conceive of three-dimensional humans.
In modern Western societies, the concepts of God typically entail a monotheistic, supreme, ultimate, and personal being, as found in the Christian, Islamic and Jewish traditions. In monotheistic religions outside the Abrahamic traditions, the existence of God is discussed in similar terms. In these traditions, God is also identified as the author (either directly or by inspiration) of certain texts, or that certain texts describe specific historical events caused by the God in question or communications from God (whether in direct speech or via dreams or omens). Some traditions also believe that God is the entity which is currently answering prayers for intervention or information or opinions.
Many Islamic scholars have used philosophical and rational arguments to prove the existence of God. For example, Ibn Rushd, a 12th-century Islamic scholar, philosopher, and physician, states there are only two arguments worthy of adherence, both of which are found in what he calls the "Precious Book" (The Qur'an). Rushd cites "providence" and "invention" in using the Qur'an's parables to claim the existence of God. Rushd argues that the Earth's weather patterns are conditioned to support human life; thus, if the planet is so finely-tuned to maintain life, then it suggests a fine tuner - God. The Sun and the Moon are not just random objects floating in the Milky Way, rather they serve us day and night, and the way nature works and how life is formed, humankind benefits from it. Rushd essentially comes to a conclusion that there has to be a higher being who has made everything perfectly to serve the needs of human beings.
Moses ben Maimon, widely known as Maimonides, was a Jewish scholar who tried to logically prove the existence of God. Maimonides offered proofs for the existence of God, but he did not begin with defining God first, like many others do. Rather, he used the description of the earth and the universe to prove the existence of God. He talked about the Heavenly bodies and how they are committed to eternal motion. Maimonides argued that because every physical object is finite, it can only contain a finite amount of power. If everything in the universe, which includes all the planets and the stars, is finite, then there has to be an infinite power to push forth the motion of everything in the universe. Narrowing down to an infinite being, the only thing that can explain the motion is an infinite being (meaning God) which is neither a body nor a force in the body. Maimonides believed that this argument gives us a ground to believe that God is, not an idea of what God is. He believed that God cannot be understood or be compared.
In pantheism, God and the universe are considered to be the same thing. In this view, the natural sciences are essentially studying the nature of God. This definition of God creates the philosophical problem that a universe with God and one without God are the same, other than the words used to describe it.
Deism and panentheism assert that there is a God distinct from, or which extends beyond (either in time or in space or in some other way) the universe. These positions deny that God intervenes in the operation of the universe, including communicating with humans personally. The notion that God never intervenes or communicates with the universe, or may have evolved into the universe, makes it difficult, if not by definition impossible, to distinguish between a universe with God and one without.
In Christian faith, theologians and philosophers make a distinction between: (a) preambles of faith and (b) articles of faith. The preambles include alleged truths contained in revelation which are nevertheless demonstrable by reason, e.g., the immortality of the soul, the existence of God. The articles of faith, on the other hand, contain truths that cannot be proven or reached by reason alone and presuppose the truths of the preambles, e.g., the Holy Trinity, is not demonstrable and presupposes the existence of God.
The argument that the existence of God can be known to all, even prior to exposure to any divine revelation, predates Christianity. St. Paul made this argument when he said that pagans were without excuse because "since the creation of the world God's invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made". In this Paul alludes to the proofs for a creator, later enunciated by St. Thomas and others, but that had also been explored by the Greek philosophers.
Another apologetical school of thought, including Dutch and American Reformed thinkers (such as Abraham Kuyper, Benjamin Warfield, Herman Dooyeweerd), emerged in the late 1920s. This school was instituted by Cornelius Van Til, and came to be popularly called Presuppositional apologetics (though Van Til himself felt "transcendental" would be a more accurate title). The main distinction between this approach and the more classical evidentialist approach is that the presuppositionalist denies any common ground between the believer and the non-believer, except that which the non-believer denies, namely, the assumption of the truth of the theistic worldview. In other words, presuppositionalists do not believe that the existence of God can be proven by appeal to raw, uninterpreted, or "brute" facts, which have the same (theoretical) meaning to people with fundamentally different worldviews, because they deny that such a condition is even possible. They claim that the only possible proof for the existence of God is that the very same belief is the necessary condition to the intelligibility of all other human experience and action. They attempt to prove the existence of God by means of appeal to the transcendental necessity of the belief--indirectly (by appeal to the unavowed presuppositions of the non-believer's worldview) rather than directly (by appeal to some form of common factuality). In practice this school utilizes what have come to be known as transcendental arguments. In these arguments they claim to demonstrate that all human experience and action (even the condition of unbelief, itself) is a proof for the existence of God, because God's existence is the necessary condition of their intelligibility.
Alvin Plantinga presents an argument for the existence of God using modal logic. Others have said that the logical and philosophical arguments for and against the existence of God miss the point. The word God has a meaning in human culture and history that does not correspond to the beings whose existence is supported by such arguments, assuming they are valid. The real question is not whether a "most perfect being" or an "uncaused first cause" exist. The real question is whether Jehovah, Zeus, Ra, Krishna, or any gods of any religion exist, and if so, which gods? On the other hand, many theists equate all monotheistic or henotheistic "most perfect Beings", no matter what name is assigned to them/him, as the one monotheistic God (one example would be understanding the Muslim Allah, Christian Yhwh, and Chinese Shangdi as different names for the same Being). Most of these arguments do not resolve the issue of which of these figures is more likely to exist. These arguments fail to make the distinction between immanent gods and a Transcendent God.
Some[who?] Christians note that the Christian faith teaches "salvation is by faith", and that faith is reliance upon the faithfulness of God. The most extreme example of this position is called fideism, which holds that faith is simply the will to believe, and argues that if God's existence were rationally demonstrable, faith in its existence would become superfluous. Søren Kierkegaard argued that objective knowledge, such as 1+1=2, is unimportant to existence. If God could rationally be proven, his existence would be unimportant to humans. It is because God cannot rationally be proven that his existence is important to us. In The Justification of Knowledge, the Calvinist theologian Robert L. Reymond argues that believers should not attempt to prove the existence of God. Since he believes all such proofs are fundamentally unsound, believers should not place their confidence in them, much less resort to them in discussions with non-believers; rather, they should accept the content of revelation by faith. Reymond's position is similar to that of his mentor Gordon Clark, which holds that all worldviews are based on certain unprovable first premises (or, axioms), and therefore are ultimately unprovable. The Christian theist therefore must simply choose to start with Christianity rather than anything else, by a "leap of faith". This position is also sometimes called presuppositional apologetics, but should not be confused with the Van Tillian variety.
The atheistic conclusion is that the arguments and evidence both indicate there is insufficient reason to believe that any gods exist, and that personal subjective religious experiences say something about the human experience rather than the nature of reality itself; therefore, one has no reason to believe that a god exists.
Positive atheism (also called "strong atheism" and "hard atheism") is a form of atheism that asserts that no deities exist. The strong atheist explicitly asserts the non-existence of gods. Some[who?] strong atheists further assert that the existence of gods is logically impossible, stating that the combination of attributes which God may be asserted to have (omnipotence, omniscience, omnipresence, transcendence, omnibenevolence) are logically contradictory, incomprehensible, or absurd, and therefore the existence of such a god is a priori false. Metaphysical naturalism is a common worldview associated with strong atheism.
Negative atheism (also called "weak atheism" and "soft atheism") is any type of atheism other than positive, wherein a person does not believe in the existence of any deities, but does not explicitly assert there to be none.
Agnosticism is the view that the truth value of certain claims--especially claims about the existence of any deity, but also other religious and metaphysical claims--is unknown or unknowable. Agnosticism as a broad umbrella term does not define one's belief or disbelief in gods; agnostics may still identify themselves as theists or atheists.
Strong agnosticism is the belief that it is impossible for humans to know whether or not any deities exist.
Weak agnosticism is the belief that the existence or nonexistence of deities is unknown but not necessarily unknowable.
Agnostic theism is the philosophical view that encompasses both theism and agnosticism. An agnostic theist believes in the existence of a god or God, but regards the basis of this proposition as unknown or inherently unknowable. Agnostic theists may also insist on ignorance regarding the properties of the gods they believe in.
Agnostic atheism is a philosophical position that encompasses both atheism and agnosticism. Agnostic atheists are atheistic because they do not hold a belief in the existence of any deity and agnostic because they claim that the existence of a deity is either unknowable in principle or currently unknown in fact.
The theologian Robert Flint explains:
If a man have failed to find any good reason for believing that there is a God, it is perfectly natural and rational that he should not believe that there is a God; and if so, he is an atheist, although he assume no superhuman knowledge, but merely the ordinary human power of judging of evidence. If he go farther, and, after an investigation into the nature and reach of human knowledge, ending in the conclusion that the existence of God is incapable of proof, cease to believe in it on the ground that he cannot know it to be true, he is an agnostic and also an atheist, an agnostic-atheist--an atheist because an agnostic."
An apatheist is someone who is not interested in accepting or denying any claims that gods exist or do not exist. An apatheist lives as if there are no gods and explains natural phenomena without reference to any deities. The existence of gods is not rejected, but may be designated unnecessary or useless; gods neither provide purpose to life, nor influence everyday life, according to this view.
The ignostic (or igtheist) usually concludes that the question of God's existence or nonexistence is usually not worth discussing because concepts like "God" are usually not sufficiently clearly defined. Ignosticism or igtheism is the theological position that every other theological position (including agnosticism and atheism) assumes too much about the concept of God and many other theological concepts. It can be defined as encompassing two related views about the existence of God. The view that a coherent definition of God must be presented before the question of the existence of God can be meaningfully discussed. Furthermore, if that definition is unfalsifiable, the ignostic takes the theological noncognitivist position that the question of the existence of God (per that definition) is meaningless. In this case, the concept of God is not considered meaningless; the term "God" is considered meaningless. The second view is synonymous with theological noncognitivism, and skips the step of first asking "What is meant by 'God'?" before proclaiming the original question "Does God exist?" as meaningless.
Some philosophers have seen ignosticism as a variation of agnosticism or atheism, while others[who?] have considered it to be distinct. An ignostic maintains that he cannot even say whether he is a theist or an atheist until a sufficient definition of theism is put forth.
The term "ignosticism" was coined in the 1960s by Sherwin Wine, a rabbi and a founding figure of Humanistic Judaism. The term "igtheism" was coined by the secular humanist Paul Kurtz in his 1992 book The New Skepticism.
One problem posed by the question of the existence of God is that traditional beliefs usually ascribe to God various supernatural powers. Supernatural beings may be able to conceal and reveal themselves for their own purposes, as for example in the tale of Baucis and Philemon. In addition, according to concepts of God, God is not part of the natural order, but the ultimate creator of nature and of the scientific laws. Thus in Aristotelian philosophy, God is viewed as part of the explanatory structure needed to support scientific conclusions and any powers God possesses are--strictly speaking--of the natural order that is derived from God's place as originator of nature (see also Monadology).
In Karl Popper's philosophy of science, belief in a supernatural God is outside the natural domain of scientific investigation because all scientific hypotheses must be falsifiable in the natural world. The non-overlapping magisteria view proposed by Stephen Jay Gould also holds that the existence (or otherwise) of God is irrelevant to and beyond the domain of science.
Logical positivists such as Rudolf Carnap and A. J. Ayer viewed any talk of gods as literal nonsense. For the logical positivists and adherents of similar schools of thought, statements about religious or other transcendent experiences can not have a truth value, and are deemed to be without meaning, because such statements do not have any clear verification criteria. As the Christian biologist Scott C. Todd put it "Even if all the data pointed to an intelligent designer, such a hypothesis is excluded from science because it is not naturalistic." This argument limits the domain of science to the empirically observable and limits the domain of God to the unprovable.
John Polkinghorne suggests that the nearest analogy to the existence of God in physics is the ideas of quantum mechanics which are seemingly paradoxical but make sense of a great deal of disparate data.
One approach, suggested by writers such as Stephen D. Unwin, is to treat (particular versions of) theism and naturalism as though they were two hypotheses in the Bayesian sense, to list certain data (or alleged data), about the world, and to suggest that the likelihoods of these data are significantly higher under one hypothesis than the other. Most of the arguments for, or against, the existence of God can be seen as pointing to particular aspects of the universe in this way. In almost all cases it is not seriously suggested by proponents of the arguments that they are irrefutable, merely that they make one worldview seem significantly more likely than the other. However, since an assessment of the weight of evidence depends on the prior probability that is assigned to each worldview, arguments that a theist finds convincing may seem thin to an atheist and vice versa.
Philosophers, such as Wittgenstein, take a view that is considered anti-realist and oppose philosophical arguments related to God's existence. For instance, Charles Taylor contends that the real is whatever will not go away. If we cannot reduce talk about God to anything else, or replace it, or prove it false, then perhaps God is as real as anything else.
In George Berkeley's A Treatise Concerning the Principles of Human Knowledge of 1710, he argued that a "naked thought" cannot exist, and that a perception is a thought; therefore only minds can be proven to exist, since all else is merely an idea conveyed by a perception. From this Berkeley argued that the universe is based upon observation and is non-objective. However, he noted that the universe includes "ideas" not perceptible to humankind, and that there must, therefore, exist an omniscient superobserver, which perceives such things. Berkeley considered this proof of the existence of the Christian god.
C.S. Lewis, in Mere Christianity and elsewhere, raised the argument from desire. He posed that all natural desires have a natural object. One thirsts, and there exists water to quench this thirst; One hungers, and there exists food to satisfy this hunger. He then argued that the human desire for perfect justice, perfect peace, perfect happiness, and other intangibles strongly implies the existence of such things, though they seem unobtainable on earth. He further posed that the unquenchable desires of this life strongly imply that we are intended for a different life, necessarily governed by a God who can provide the desired intangibles.
Existence in absolute truth is central to Vedanta epistemology. Traditional sense perception based approaches were put into question as possibly misleading due to preconceived or superimposed ideas. But though all object-cognition can be doubted, the existence of the doubter remains a fact even in nastika traditions of mayavada schools following Adi Shankara. The five eternal principles to be discussed under ontology, beginning with God or Isvara, the Ultimate Reality cannot be established by the means of logic alone, and often require superior proof. In Vaisnavism Vishnu, or his intimate ontological form of Krishna, is equated to personal absolute God of the Western traditions. Aspects of Krishna as svayam bhagavan in original Absolute Truth, sat chit ananda, are understood originating from three essential attributes of Krishna's form, i.e., "eternal existence" or sat, related to the brahman aspect; "knowledge" or chit, to the paramatman; and "bliss" or ananda in Sanskrit, to bhagavan.
One form of the argument from beauty is that the elegance of the laws of physics, which have been empirically discovered, or the elegant laws of mathematics, which are abstract but which have empirically proven to be useful, is evidence of a creator deity who has arranged these things to be beautiful and not ugly.
The argument from consciousness claims that human consciousness cannot be explained by the physical mechanisms of the human body and brain, therefore, asserting that there must be non-physical aspects to human consciousness. This is held as indirect evidence of God, given that notions about souls and the afterlife in Christianity and Islam would be consistent with such a claim. Critics point out that non-physical aspects of consciousness could exist in a universe without any gods; for example, some religions that believe in reincarnation are compatible with atheism, monotheism, and polytheism.
The notion of the soul was created before modern understanding of neural networks and the physiology of the brain. Decades of experimentation lead cognitive science to consider thought and emotion as physical processes although the experience of consciousness still remains poorly understood. The hard problem of consciousness remains as to whether different people subjectively experience the world in the same way -- for example, that the color blue looks the same inside the minds of different people, though this is a philosophical problem with both physical and non-physical explanations.
In article 3, question 2, first part of his Summa Theologica, Thomas Aquinas developed his five arguments for God's existence. These arguments are grounded in an Aristotelian ontology and make use of the infinite regression argument. Aquinas did not intend to fully prove the existence of God as he is orthodoxly conceived (with all of his traditional attributes), but proposed his Five Ways as a first stage, which he built upon later in his work. Aquinas' Five Ways argued from the unmoved mover, first cause, necessary being, argument from degree, and the teleological argument.
Philosopher Georg Hegel signed a publishing contract in 1831 for his final book, Lectures on the Proofs of the Existence of God (1831). Sadly, Hegel died that year, before completing his first draft of that work. What we know about this planned work we find in the pages of his Lectures on the Philosophy of Religion (1818-1831). There we find that Hegel proposed a dialectical reworking of the three classical proofs of the existence of God, namely: (1) the cosmological argument; (2) the teleological argument; and (3) the ontological argument. Hegel recognized that Immanuel Kant's Critique of Pure Reason had sharply criticized the three classical proofs, and as a veteran critic of Kantian epistemology, Hegel chose to show where Kant, Schleiermacher and Jacobi had been mistaken in their negative positions over the three classical proofs. Thus, Hegel went about reworking these classical arguments by using his own dialectical logic.
Joseph Hinman applied Toulmin's approach in his argument for the existence of God, particularly in his book The Trace of God: A Rational Warrant for Belief. Instead of attempting to prove the existence of God, Hinman argues you can "demonstrate the rationally-warranted nature of belief".
Hinman uses a wide range of studies, including ones by Robert Wuthnow, Andrew Greeley, Mathes and Kathleen Nobel to establish that mystical experiences are life-transformative in a way that is significant, positive and lasting. He draws on additional work to add several additional major points to his argument. First, the people who have these experiences not only do not exhibit traditional signs of mental illness but, often, are in better mental and physical health than the general population due to the experience. Second, the experiences work. In other words, they provide a framework for navigating life that is useful and effective. All of the evidence of the positive effects of the experience upon people's lives he, adapting a term from Derrida, terms "the trace of God": the footprints left behind that point to the impact.
Finally, he discusses how both religious experience and belief in God is, and has always been, normative among humans: people do not need to prove the existence of God. If there is no need to prove, Hinman argues, and the Trace of God (for instance, the impact of mystical experiences on them), belief in God is rationally warranted.[clarification needed]
The ontological argument has been formulated by philosophers including St. Anselm and René Descartes. The argument proposes that God's existence is self-evident. The logic, depending on the formulation, reads roughly as follows:
Whatever is contained in a clear and distinct idea of a thing must be predicated of that thing; but a clear and distinct idea of an absolutely perfect Being contains the idea of actual existence; therefore since we have the idea of an absolutely perfect Being such a Being must really exist.
Thomas Aquinas criticized the argument for proposing a definition of God which, if God is transcendent, should be impossible for humans. Immanuel Kant criticized the proof from a logical standpoint: he stated that the term "God" really signifies two different terms: both idea of God, and God. Kant concluded that the proof is equivocation, based on the ambiguity of the word God. Kant also challenged the argument's assumption that existence is a predicate (of perfection) because it does not add anything to the essence of a being. If existence is not a predicate, then it is not necessarily true that the greatest possible being exists. A common rebuttal to Kant's critique is that, although "existence" does add something to both the concept and the reality of God, the concept would be vastly different if its referent is an unreal Being. Another response to Kant is attributed to Alvin Plantinga who explains that even if one were to grant Kant that "existence" is not a real predicate, "Necessary Existence", which is the correct formulation of an understanding of God, is a real predicate, thus according to Plantinga Kant's argument is refuted.
Inductive arguments argue their conclusions through inductive reasoning.
Arguments from testimony rely on the testimony or experience of witnesses, possibly embodying the propositions of a specific revealed religion. Swinburne argues that it is a principle of rationality that one should accept testimony unless there are strong reasons for not doing so.
The school of Vedanta argues that one of the proofs of the existence of God is the law of karma. In a commentary to Brahma Sutras (III, 2, 38, and 41), Adi Sankara argues that the original karmic actions themselves cannot bring about the proper results at some future time; neither can super sensuous, non-intelligent qualities like adrsta by themselves mediate the appropriate, justly deserved pleasure and pain. The fruits, according to him must be administered through the action of a conscious agent, namely, a supreme being (Ishvara). The Nyaya school make similar arguments.
Each of the arguments below aims to show that a particular set of gods does not exist--by demonstrating them to be inherently meaningless, contradictory, or at odds with known scientific or historical facts--or that there is insufficient proof to say that they do exist.
The following empirical arguments rely on observations or experimentation to yield their conclusions.
The following arguments deduce, mostly through self-contradiction, the existence of a God as "the Creator".
Some arguments focus on the existence of specific conceptions of God as being omniscient, omnipotent, and morally perfect.
Inductive arguments argue their conclusions through inductive reasoning.
I contend that we are both atheists. I just believe in one fewer god than you do. When you understand why you dismiss all the other possible gods, you will understand why I dismiss yours.
Similar to the subjective arguments for the existence of God, subjective arguments against the supernatural mainly rely on the testimony or experience of witnesses, or the propositions of a revealed religion in general.
Atheistic Hindu doctrines cite various arguments for rejecting a creator God or Ishvara. The Skhyapravacana S?tra of the Samkhya school states that there is no philosophical place for a creator God in this system. It is also argued in this text that the existence of Ishvara (God) cannot be proved and hence cannot be admitted to exist. Classical Samkhya argues against the existence of God on metaphysical grounds. For instance, it argues that an unchanging God cannot be the source of an ever-changing world. It says God is a necessary metaphysical assumption demanded by circumstances. The Sutras of Samkhya endeavor to prove that the idea of God is inconceivable and self-contradictory, and some[which?] commentaries speak plainly on this subject. The Sankhya- tattva-kaumudi, commenting on Karika 57, argues that a perfect God can have no need to create a world, and if God's motive is kindness, Samkhya questions whether it is reasonable to call into existence beings who while non-existent had no suffering. Samkhya postulates that a benevolent deity ought to create only happy creatures, not an imperfect world like the real world.
Charvaka, originally known as Lok?yata, a heterodox Hindu philosophy states that there is "no God, no samsara (rebirth), no karma, no duty, no fruits of merit, no sin." Proponents of the school of Mimamsa, which is based on rituals and orthopraxy, decided that the evidence allegedly proving the existence of God is insufficient. They argue that there is no need to postulate a maker for the world, just as there is no need for an author to compose the Vedas or a god to validate the rituals. Mimamsa argues that the gods named in the Vedas have no existence apart from the mantras that speak their names. In that regard, the power of the mantras is what is seen as the power of gods.
Several authors have offered psychological or sociological explanations for belief in the existence of God.
Psychologists observe that the majority of humans often ask existential questions such as "why we are here" and whether life has purpose. Some psychologists[weasel words] have posited that religious beliefs may recruit cognitive mechanisms in order to satisfy these questions. William James emphasized the inner religious struggle between melancholy and happiness, and pointed to trance as a cognitive mechanism. Sigmund Freud stressed fear and pain, the need for a powerful parental figure, the obsessional nature of ritual, and the hypnotic state a community can induce as contributing factors to the psychology of religion.
Pascal Boyer's Religion Explained (2002), based in part on his anthropological field work, treats belief in God as the result of the brain's tendency towards agency detection. Boyer suggests that, because of evolutionary pressures, humans err on the side of attributing agency where there isn't any. In Boyer's view, belief in supernatural entities spreads and becomes culturally fixed because of their memorability. The concept of "minimally counterintuitive" beings that differ from the ordinary in a small number of ways (such as being invisible, able to fly, or having access to strategic and otherwise secret information) leave a lasting impression that spreads through word-of-mouth.
Scott Atran's In Gods We Trust: The Evolutionary Landscape of Religion (2002) makes a similar argument and adds examination of the socially coordinating aspects of shared belief. In Minds and Gods: The Cognitive Foundations of Religion, Todd Tremlin follows Boyer in arguing that universal human cognitive process naturally produces the concept of the supernatural. Tremlin contends that an agency detection device (ADD) and a theory of mind module (ToMM) lead humans to suspect an agent behind every event. Natural events for which there is no obvious agent may be attributed to God (c.f. Act of God).
In this interpretation an atheist becomes: not someone who positively asserts the non-existence of God; but someone who is simply not a theist. Let us, for future ready reference, introduce the labels 'positive atheist' for the former and 'negative atheist' for the latter.