Philosophy Compass, Volume 17, Issue 5, May 2022.

Philosophers have recently wondered whether the value impact of the existence of God on the world would be positive, negative, or neutral. Thus far discussions have distinguished between the value God's impact would have overall, in certain respects, and/or for particular individuals. A commonality amongst the various positions that have been taken up is to focus on the goods and drawbacks associated with both theism and atheism. Goods associated with atheism include things like privacy, independence, and autonomy. I argue that (...) it is better overall and for everyone to prefer a hidden God to no God. This is because it is possible to experience many of the goods attributed to atheism if God is hidden even if they do not really obtain, while also gaining many of the additional goods connected to theism. This amounts to a new solution to the problem of divine hiddenness: God might hide in order to increase or maximize the axiological value of the world. (shrink)

In a recent article in Sophia, Joshua Cockayne and Jack Warman defend a view they call supra-evidential atheistic fideism. This is the idea that considerations similar to William James’s defence of theistic belief can be used to justify atheistic belief. If an individual evaluates the evidence for atheism and theism as roughly the same, then she can rationally believe in atheism if her passions lean in that direction, provided the belief in atheism is forced, live and momentous. After outlining their (...) defence of atheistic fideism, I offer some friendly amendments to their position. Cockayne and Warman claim that when the existential question of God’s existence is undecided for someone, she is rational to let her passions answer the existential question. This is a version of Rowe’s friendly atheism because it can explain the existence of religious disagreement, even in cases where an atheist and theist give the same assessment of the evidence for God’s existence; they disagree at the passional level, not at the evidential level. I argue for a different version of friendly atheism: a mere passion need not settle the existential question about God when the evidence cannot decide it. For one might be rational in preferring that God not exist if God’s existence would make things worse. For certain individuals, this is reason enough to accept and act as if atheism is true, even if it is not epistemically rational to believe that it’s true. (shrink)