By disrupting pernicious claims to transcendence, atheist political theologies can help us redress suffering in particular places while keeping hope for radical transformation.
For Marx, religion is more than “the opium of the people,” it is the mirror of society turned upside down. This essay examines Marx’s critique of religion as well as his critique of other contemporary critiques of religion. This critique of religion became the starting point of his critique of political theology and, later, political economy.
How would the politics of atheism be enriched and deepened by attending the perspectives of children? And how might making space for children shift our conceptualizations of ‘the political’?
What is the role of atheism in bringing hope to troubled times? Controversially, I/Stacey stress(es) that atheism too often reproduces the transcendence it claims to reject. Instead, bringing insights from my/his time among activists, I/he argue(s) that a good atheism must be in touch with immanence.
To think of this empire as anything other than wrapped up in mimesis is to think otherwise. This essay explores how mimesis has captured us all and conscripted us into its political ontology. This essay offers another way to consider being; another way to find ourselves with the introduction of Jesus as a Political Atheist.
This essay outlines an ontological form of atheism to suggest novel ways to conceptualize political theology and forms of socio-political praxis. An atheism of indifference is offered as a means to resist the theological framing of socio-political issues.
From the mid-19th century, African American atheists have been central figures in the Black Freedom Struggle. Their political activism was oftentimes explicitly motivated by their atheism and has provided an important example to contemporary Black atheists and humanists.
“In his struggle against European and American imperialism, and even the post-colonial Pahlavi regime, he believed that the way to liberate oneself and one’s society is to turn inward towards the collective experiences that build a moral heritage of a culture.”
“How might my child and I leverage the love of our family and ourselves to promote decoloniality that resists anti-Indigeneity with the persistent, sometimes subtle, power of Indigenous aunties?”
Family abolitionists can help us understand why we experience a scarcity of care and help us imagine a society where there is an abundance of care.
“If laws are for elders, stories are for children. And the stories that children tell are never general and abstract. They ground us in, or guide us toward, what is really important.”