5 free books on atheism you can read online

Secular Web compiles a number of publications in atheism, nontheism, and science over the last few centuries.


The Secular Web was founded to promote a “naturalistic worldview on the Internet.” Since its 1995 founding, it has served as an important resource for discovering classic works on the philosophy of naturalism, including theism, nontheism, church-state separation, faith and reason, and a host of other topics. There are synopses of books you can purchase, but there is also a wonderful resource section of free books and essays that exist in the public domain. Below are five from the nontheism section. 

How to Reform Mankind

Robert Ingersoll, 1896: This American lawyer was known as “The Great Agnostic” for good reason. The son of an abolitionist preacher, Ingersoll grew up on the move, exposed to a wide variety of ideas and people. Ingersoll had no love for religious beliefs, which he understood to be used to persecute others; throughout his life, he championed elements of Humanism. In How to Reform Mankind, Ingersoll writes that humanity’s longstanding beliefs in the supernatural have led us astray, serving as a root cause of oppression and xenophobia. His reform involves many steps, but a pivot away from metaphysics resides at the heart of his argument. 

A Message to America

Charles Potter, 1933: The founder of The First Humanist Society of New York, Charles Potter was a biblical adviser to Clarence Darrow during the famous Scopes trial, as well as a theologian and Unitarian minister. The Massachusetts native believed humanism to be the beginning of all religion and advocated for many social causes in its name. In 1938, he founded the Euthanasia Society of America to raise awareness of this issue. In A Message to America, published in the midst of the Great Depression, he states that recovery is not primarily an economic matter and that it will take great faith to lift the masses from social turmoil. It’s not faith in the supernatural, however; Potter makes it clear that humanism is the way forward, which relies on faith in man, which requires “self-reverence, self-knowledge, [and] self-control.” 

Why I Left the Ministry and Became an Atheist

G. Vincent Runyon, 1959: A former Methodist minister, G. Vincent Runyon became a universalist, which, while not an atheist principle per se, aims for an inclusive view of humanity that seeks to bridge the gaps between cultures and divinity. In Why I Left the Ministry, Runyon offers his thinking behind his decision to leave God, who he claims he talked to daily, over an intellectual dispute. Though universalism might not promote atheism outright, Runyon certainly did. He chose rationality over superstition, the latter which he claims to be the root of prayer. Runyon was watching people spend money on religion without supporting principles the religion was preaching, causing him to pivot to a broader, inclusive application of spirituality.

The Necessity of Atheism

Percy Shelley, 1813: A major English Romantic poet and husband to Frankenstein author Mary Shelley, the author tragically died just before his 30th birthday in a boating accident. An advocate for nonviolence and vegetarianism, Shelley was radical in many ways, including his dedication to atheism, which ran him into trouble inside of his theologically inclined culture. Shelley’s principles were founded upon the freedom of sentient beings, so it makes sense that his religious ideas, as expressed in The Necessity of Atheism, lean away from metaphysics and toward a grounded and heartfelt approach to relating to other members of society.

Secular Morality: What Is It? An Exposition and a Defense

Charles Watts, 1880: British writer Charles Watts was born into a Methodist family in Bristol. After moving to London to work in a printing press at 16 he befriended a group of secularists, forever changing the course of his life. He helped found the National Secular Society and held various editing roles with secular publications. Secular Morality is his explanation of what a progressive secular philosophy provides for the morals and lives of everyone, borrowing from ideas found in utilitarianism and secularism.

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Political division is nothing new. Throughout American history there have been numerous flare ups in which the political arena was more than just tense but incideniary. In a letter addressed to William Hamilton in 1800, Thomas Jefferson once lamented about how an emotional fervor had swept over the populace in regards to a certain political issue at the time. It disturbed him greatly to see how these political issues seemed to seep into every area of life and even affect people's interpersonal relationships. At one point in the letter he states:

"I never considered a difference of opinion in politics, in religion, in philosophy, as cause for withdrawing from a friend."

Today, we Americans find ourselves in a similar situation, with our political environment even more splintered due to a number of factors. The advent of mass digital media, siloed identity-driven political groups, and a societal lack of understanding of basic discursive fundamentals all contribute to the problem.

Civil discourse has fallen to an all time low.

The question that the American populace needs to ask itself now is: how do we fix it?


Discursive fundamentals need to be taught to preserve free expression

In a 2017 Free Speech and Tolerance Survey by Cato, it was found that 71% of Americans believe that political correctness had silenced important discussions necessary to our society. Many have pointed to draconian university policies regarding political correctness as a contributing factor to this phenomenon.

It's a great irony that, colleges, once true bastions of free-speech, counterculture and progressiveness, have now devolved into reactionary tribal politics.

Many years ago, one could count on the fact that universities would be the first places where you could espouse and debate any controversial idea without consequence. The decline of staple subjects that deal with the wisdom of the ancients, historical reference points, and civic discourse could be to blame for this exaggerated partisanship boiling on campuses.

Young people seeking an education are given a disservice when fed biased ideology, even if such ideology is presented with the best of intentions. Politics are but one small sliver for society and the human condition at large. Universities would do well to instead teach the principles of healthy discourse and engagement across the ideological spectrum.

The fundamentals of logic, debate and the rich artistic heritage of western civilization need to be the central focus of an education. They help to create a well-rounded citizen that can deal with controversial political issues.

It has been found that in the abstract, college students generally support and endorse the first amendment, but there's a catch when it comes to actually practicing it. This was explored in a Gallup survey titled: Free Expression on Campus: What college students think about First amendment issues.

In their findings the authors state:

"The vast majority say free speech is important to democracy and favor an open learning environment that promotes the airing of a wide variety of ideas. However, the actions of some students in recent years — from milder actions such as claiming to be threatened by messages written in chalk promoting Trump's candidacy to the most extreme acts of engaging in violence to stop attempted speeches — raise issues of just how committed college students are to
upholding First Amendment ideals.

Most college students do not condone more aggressive actions to squelch speech, like violence and shouting down speakers, although there are some who do. However, students do support many policies or actions that place limits on speech, including free speech zones, speech codes and campus prohibitions on hate speech, suggesting that their commitment to free speech has limits. As one example, barely a majority think handing out literature on controversial issues is "always acceptable."

With this in mind, the problems seen on college campuses are also being seen on a whole through other pockets of society and regular everyday civic discourse. Look no further than the dreaded and cliche prospect of political discussion at Thanksgiving dinner.

Talking politics at Thanksgiving dinner

As a result of this increased tribalization of views, it's becoming increasingly more difficult to engage in polite conversation with people possessing opposing viewpoints. The authors of a recent Hidden Tribes study broke down the political "tribes" in which many find themselves in:

  • Progressive Activists: younger, highly engaged, secular, cosmopolitan, angry.
  • Traditional Liberals: older, retired, open to compromise, rational, cautious.
  • Passive Liberals: unhappy, insecure, distrustful, disillusioned.
  • Politically Disengaged: young, low income, distrustful, detached, patriotic, conspiratorial
  • Moderates: engaged, civic-minded, middle-of-the-road, pessimistic, Protestant.
  • Traditional Conservatives: religious, middle class, patriotic, moralistic.
  • Devoted Conservatives: white, retired, highly engaged, uncompromising,
    Patriotic.

Understanding these different viewpoints and the hidden tribes we may belong to will be essential in having conversations with those we disagree with. This might just come to a head when it's Thanksgiving and you have a mix of many different personalities, ages, and viewpoints.

It's interesting to note the authors found that:

"Tribe membership shows strong reliability in predicting views across different political topics."

You'll find that depending on what group you identify with, that nearly 100 percent of the time you'll believe in the same way the rest of your group constituents do.

Here are some statistics on differing viewpoints according to political party:

  • 51% of staunch liberals say it's "morally acceptable" to punch Nazis.
  • 53% of Republicans favor stripping U.S. citizenship from people who burn the American flag.
  • 51% of Democrats support a law that requires Americans use transgender people's preferred gender pronouns.
  • 65% of Republicans say NFL players should be fired if they refuse to stand for the anthem.
  • 58% of Democrats say employers should punish employees for offensive Facebook posts.
  • 47% of Republicans favor bans on building new mosques.

Understanding the fact that tribal membership indicates what you believe, can help you return to the fundamentals for proper political engagement

Here are some guidelines for civic discourse that might come in handy:

  • Avoid logical fallacies. Essentially at the core, a logical fallacy is anything that detracts from the debate and seeks to attack the person rather than the idea and stray from the topic at hand.
  • Practice inclusion and listen to who you're speaking to.
  • Have the idea that there is nothing out of bounds for inquiry or conversation once you get down to an even stronger or new perspective of whatever you were discussing.
  • Keep in mind the maxim of : Do not listen with the intent to reply. But with the intent to understand.
  • We're not trying to proselytize nor shout others down with our rhetoric, but come to understand one another again.
  • If we're tied too closely to some in-group we no longer become an individual but a clone of someone else's ideology.

Civic discourse in the divisive age

Debate and civic discourse is inherently messy. Add into the mix an ignorance of history, rabid politicization and debased political discourse, you can see that it will be very difficult in mending this discursive staple of a functional civilization.

There is still hope that this great divide can be mended, because it has to be. The Hidden Tribes authors at one point state:

"In the era of social media and partisan news outlets, America's differences have become
dangerously tribal, fueled by a culture of outrage and taking offense. For the combatants,
the other side can no longer be tolerated, and no price is too high to defeat them.
These tensions are poisoning personal relationships, consuming our politics and
putting our democracy in peril.


Once a country has become tribalized, debates about contested issues from
immigration and trade to economic management, climate change and national security,
become shaped by larger tribal identities. Policy debate gives way to tribal conflicts.
Polarization and tribalism are self-reinforcing and will likely continue to accelerate.
The work of rebuilding our fragmented society needs to start now. It extends from
re-connecting people across the lines of division in local communities all the way to
building a renewed sense of national identity: a bigger story of us."

We need to start teaching people how to approach subjects from less of an emotional or baseless educational bias or identity, especially in the event that the subject matter could be construed to be controversial or uncomfortable.

This will be the beginning of a new era of understanding, inclusion and the defeat of regressive philosophies that threaten the core of our nation and civilization.