The only possible basis for a sound morality is mutual tolerance and respect: tolerance of one another’s customs and opinions; respect for one another’s rights and feelings; awareness of one another’s needs.
It is possible to be a meta-physician without believing in a transcendent reality; for we shall see that many metaphysical utterances are due to the commission of logical errors, rather than to a conscious desire on the part of their authors to go beyond the limits of experience.
To make our position clearer, we may formulate it in another way. Let us call a proposition which records an actual or possible observation an experiential proposition. Then we may say that it is the mark of a genuine factual proposition, not that it should be equivalent to an experiential proposition, or any finite number of experiential propositions, but simply that some experiential propositions can be deduced from it in conjunction with certain other premises without being deducible from those other premises alone.
I do not believe in God. It seems to me that theists of all kinds have very largely failed to make their concept of a deity intelligible; and to the extent that they have made it intelligible, they have given us no reason to think that anything answers to it.
The fact that people have religious experiences is interesting from the psychological point of view, but it does not in any way imply that there is such a thing as religious knowledge...Unless he can formulate this 'knowledge' in propositions that are empirically verifiable, we may be sure that he is deceiving himself.
There never comes a point where a theory can be said to be true. The most that one can claim for any theory is that it has shared the successes of all its rivals and that it has passed at least one test which they have failed.
The ground for taking ignorance to be restrictive of freedom is that it causes people to make choices which they would not have made if they had seen what the realization of their choices involved.
If one takes full account of the persecution of heretics, the frequency and savagery of the religious wars which Christianity had endangered, the harm caused, especially to children, by the pernicious doctrine of original sin, a case could be made for saying that the world would have been better off without Christianity.
Theism is so confused and the sentences in which "God" appears so incoherent and so incapable of verifiability or falsifiability that to speak of belief or unbelief, faith or unfaith, is logically impossible.
It is time, therefore, to abandon the superstition that natural science cannot be regarded as logically respectable until philosophers have solved the problem of induction. The problem of induction is, roughly speaking, the problem of finding a way to prove that certain empirical generalizations which are derived from past experience will hold good also in the future.
If 'god' is a metaphysical term, then it cannot be even probable that a god exists. For to say that 'God exists' is to make a metaphysical utterance which cannot be either true or false. And by the same criterion, no sentence which purports to describe the nature of a transcendent god can possess any literal significance.
If the assertion that there is a god is nonsensical, then the atheist's assertion that there is no god is equally nonsensical, since it is only a significant proposition that can be significantly contradicted.