Analysis of information sources in references of the Wikipedia article "Deistler listesi" in Turkish language version.
"Even though I was born into a Jewish family, I don't belong to any religion. I'm not an atheist, I believe in a higher power. You have to believe in something, otherwise it would be hard getting out of bed in the morning." Harmony Korine and scandals.
This deistic leaning persisted in Mayer's thought.
The reason for this low-pitched morality Atticus discerned, and here again he was right, in the Deism of Aristotle. Deism regards God as creating and equipping the world, and then leaving it to itself.
While he mentioned evil and suffering, I did wonder about Tony's juxtaposition of choosing either Aristotle's Deism or the freewill defense, which he thinks “depends on the prior acceptance of a framework of divine revelation.
But when thirteenth-century Parisian philosophers were atheists, Gilson said, “the deism of Averroës was their natural philosophy”:...
Evidently, Gauss was a Deist with a good deal of skepticism concerning religion but incorporating a great deal of philosophical interests in the Big Questions, that is. the immortality of the soul, the afterlife and the meaning of man's existence.
In his religious views, Lyell was essentially a deist, holding the position that God had originally created the world and life on it, and then had allowed nature to operate according to its own (God-given) natural laws, rather than constantly intervening to direct and shape the course of all history.
Peirce had strong, though unorthodox, religious convictions. Although he was a communicant in the Episcopal church for most of his life, he expressed contempt for the theologies, metaphysics, and practices of established religions.
Mendeleev's son Ivan later vehemently denied claims that his father was devoutly Orthodox: "I have also heard the view of my father's 'church religiosity' — and I must reject this categorically. From his earliest years Father practically split from the church — and if he tolerated certain simple everyday rites, then only as an innocent national tradition, similar to Easter cakes, which he didn't consider worth fighting against." ...Mendeleev's opposition to traditional Orthodoxy was not due to either atheism or a scientific materialism. Rather, he held to a form of romanticized deism.
He emerged a clever teenager, cheerful and strong, with a good earthy sense of humor, no airs, a wide set of manual skills, no obvious genius, an indifference to religion, and, despite having many sisters, a remarkable shyness with girls.
To use the apt phrase of his son Michael, 'The Open World' (1932) contains “Hermann's dialogues with God” because here the mathematician confronts his ultimate concerns. These do not fall into the traditional religious traditions but are much closer in spirit to Spinoza's rational analysis of what he called "God or nature," so important for Einstein as well. ...In the end, Weyl concludes that this God “cannot and will not be comprehended” by the human mind, even though “mind is freedom within the limitations of existence; it is open toward the infinite." Nevertheless, “neither can God penetrate into man by revelation, nor man penetrate to him by mystical perception."
In prominent alliance with his concept, Davy celebrated a natural-philosophic deism, for which his critics did not attack him, nor, indeed, did they bother to mention it. Davy never appeared perturbed by critical attacks on his "materialism" because he was well aware that his deism and his materialism went hand in hand; moreover, deism appeared to be the abiding faith of all around him.
If I had any religion at that time, it was Deism. I was impressed by God the watchmaker.
James Hutton, a deist, believed that nature was self-sustaining, without need of ongoing help from God, and that the laws of nature were immanent in the world.
Verne was to spend his life trying to escape from both, moving as he grew older towards anarchy and a more generalised deism.
Verne himself is best characterized as a kind of Catholic deist, deeply intrigued by the idea of God but unconvinced that he was at work in the world; and Verne was largely uninterested in the figure of Christ.
Da Vinci was definitely an esoteric character and a man of contrasts; a bastard son who rose to prominence; an early Deist who worshipped the perfect machine of nature to such a degree that he wouldn't eat meat, but who made his first big splash designing weapons of war; a renowned painter who didn't much like painting, and often didn't finish them, infuriating his clients; and a born engineer who loved nothing more than hours spent imagining new contraptions of every variety.
To me the idea of a Supreme Being is attractive, but I'mjmre that such a Being isn't the one described in any holy book.
Max later traced his reluctance to his father, who had taught him not to believe in a God who punished, rewarded, or performed miracles. Like his father, he based his morality on his "own conscience and on an understanding of human life within a framework of natural law." ...Born, in fact, was no longer Jewish. His mother-in-law had worn him down. In March 1914, after a few religion lessons in Berlin, he was baptized a Lutheran by the pastor who had married him to Hedi. As he later explained, "there were...forces pulling in the opposite direction [to my own feelings]. The strongest of these was the necessity of defending my position again and again, and the feeling of futility produced by these discussions [with Hedi and her mother]. In the end I made up my mind that a rational being as I wished to be, ought to regard religious professions and churches as a matter of no importance.... It has not changed me, yet I never regretted it. I did not want to live in a Jewish world, and one cannot live in a Christian world as an outsider. However, I made up my mind never to conceal my Jewish origin."
On the other side, Church spokesmen could scarcely become enthusiastic about Planck's deism, which omitted all reference to established religions and had no more doctrinal content than Einstein's Judaism. It seemed useful therefore to paint the lily, to improve the lesson of Planck's life for the use of proselytizers and to associate the deanthropomorphizer of science with a belief in a traditional Godhead.
No atheistic conclusions spring from 'The Orb of Day has Set' to reverse Lomonosov's deism, but the poem still intrudes a painful gap between man and nature.
It is clear that by the time Armstrong returned from Korea in 1952 he had become a type of deist, a person whose belief in God was founded on reason rather than on revelation, and on an understanding of God's natural laws rather than on the authority of any particular creed or church doctrine. While working as a test pilot in Southern California in the late 1950s, Armstrong applied at a local Methodist church to lead a Boy Scout troop. While working as a test pilot in Southern California in the late 1950s, Armstrong applied at a local Methodist church to lead a Boy Scout troop. Where the form asked for his religious affiliation, Neil wrote the word “Deist.”
At the same time Pauli writes on 11 October 1957 to the science historian Shmuel Sambursky whom he had met on his trip to Israel (see Ref. [7],Şablon:Nonspecific p. 964): 'In opposition to the monotheist religions — but in unison with the mysticism of all peoples, including the Jewish mysticism - I believe that the ultimate reality is not personal.'
While rejecting all of the organized religions of human history, Newcomb does recognize that religious ideas are basic to the human mind. He articulates his point: “But there is a second truth admitted with nearly equal unanimity .... It is that man has religious instincts – is, in short, a religious animal, and must have some kind of worship.” 51 What Newcomb wants is a new religion compatible with the best science and philosophy of his time. He begins to outline this new religion with doctrines that it must not have: 1. It cannot have a God living and personal.... 2. It cannot insist on a personal immortality of the soul.... 3. There must be no terrors drawn from a day of judgment.... 4. There can be no ghostly sanctions or motives derived from a supernatural power, or a world to come.... 5. Everything beyond what can be seen must be represented as unknown and unknowable.... (Newcomb 1878, p. 51).
In seeming contradiction, his religious and philosophical views leaned toward those of his political opponents. He was an uncompromising believer in the priority of empiricism in science. He did not adhere to the views of Kant, Hegel and other idealist philosophers of the day. He was not a churchman and kept his religious views to himself. Moral rectitude and the advancement of scientific knowledge were his avowed principles.
While her translation of Mandeville was not read during her lifetime, except among her peers, this work was quite familiar to Voltaire, who was strongly influenced by it in writing his own Traité de métaphysique. In keeping with philosophical trends of the day, she began a work on grammar, the unfinished Grammaire raisonné, and she applied her thoughts on deism and metaphysics to a study of the Bible, resulting in the unpublished Examen de la Genèse (which may be translated as "The Examination of Genesis"). Both studies reflect du Châtelet's Enlightenment commitment to applying science and reason to all aspects of human life, including language and religion.
In late 18th-century Bavaria Adam Weishaupt, the radical deist and founder of the freethink- ing Illuminati, took the sobriquet Brother Spartacus.
Anaxagoras was more likely a deist. He denied any theist God such as that of Abrahamism (a God supposedly interested in individual humans), and rejected the disreputable pagan gods of Mount Olympus. To deny such things would no doubt get you labeled as an atheist. In fact anaxagoras probably wanted to replace "God" with Nous, as an impersonal controlling mind. Science, of course, countenances no Mind at all. If we regard the denial of mind as a sure sign of materialism and atheism, Anaxagoras was plainly no atheist. This is why he is probably best regarded as a deist.
Anaxagoras was thus a materialist, a dualist, and also a kind of deist: once rotation had got under way, purely mechanical principles began to operate.
A few wellknown Deists include Descartes, Voltaire, Bacon, Isaac Newton, Adam Smith, John Locke, Carl Friedrich Gauss, Benjamin Franklin, James Madison, Thomas Paine, Ethan Allen, Thomas Jefferson, James Watt, Max Planck, Charles Sanders Peirce, Leonardo da Vinci, Jules Verne, Neil Armstrong, Thomas Edison, and -obviously- many other intellectuals and scientists.
Individualism can be considered as the result of Protestant ideology which in turn, was the root of Puritan values which were among the core elements of Enlightenment in England, though Smith was a deist.
Arguably the most important of these was Adam Smith, a Scottish moral theologian by training and a probable deist.
Some historians make passing mention of the fact that Adam Smith was a Deist, but the large role played by Deism in Smith's economic theory is systematically ignored in virtually all textbook acoounts of the history of economics.
Other well known and widely respected and deistic-thinking historical figures included Plato, Voltaire, Aristotle, Cicero, Adam Smith, John Lock, David Hume, and Mark Twain
Aristotle himself saw God as an impersonal force: he did not believe that this God was an object of worship. (Aristotle did not have Plato's mystical temperament). Such knowledge as we have of God does not come to us from faith or revelation but (he believed) from the exercise of our intellect. Aristotle did not believe that God loved us, that He could be prayed to, or that He was displeased when anything in the world fell short of the telos of perfection which he represented. Aristotle was therefore not what later ages would call a Theist-someone who believes that God cares about the way the world behaves and will either punish or reward. Aristotle was an early Deist. A Deist believes that the world obeys such intricate laws that there must have been a law-maker; that therefore there is a God who has in the beginning created both the world (or, as Aristotle believed, had at least set it going) and also the laws which it follows, but that there is no evidence that thereafter He takes any further interest in it.
Aristotle's culture is Greek and pagan even if Aristotle himself was a deist, while Thomas's culture is Christian, founded on the Trinity of persons that is God.
Despite his strong roots in the Enlightenment, Gauss was not an atheist, rather a deist with very unorthodox convictions, unorthodox even if measured against the very liberal persuasions of the contemporary Protestant church.
Two British deists — lames Hutton and Charles Lyell - provided evidence to challenge this position.
Mendeleev's opposition to traditional Orthodoxy was not due to either atheism or a scientific materialism”. Rather, he held to a form of romanticised deism about God not involving Himself in human affairs even if He created the world.
Lamarck, deist inancı dolayısıyla Tanrı'nın yarattığı evrenin mantıklı biçimde düzenlendiği ve anlaşılır olduğuna inanıyordu, dolayısıylabazı türlerin nesillerinin tükendiğine inanmakta güçlük çekiyordu. Çünkü bu bir çeşit düzensizliğin var olduğuna işaret ediyordu
But Jean-Baptiste de Lamarck, a deist who reduced all biological phenomena to physical processes, was the first to expound a scientific theory of evolutionary changes within species: traits developed by an animal during its life-time that helped is survival could be passed ont to its offspring.
In this context one should also remember that Lamarck was a deist and that this colors some of his explanatory models . He evidently believed in a " Sublime Author " or " Supreme Being , " words he uses not infrequently and with apparent sincerity in the Philosophie Zoologique.
TOLAND, JOHN b. Inishowen peninsula, Donegal, Ireland, 1670; d. Putney, London, 1722. Deist philosopher, historian, and man of letters.
Disillusioned with the biblical conception of God , Twain , influenced by his reading of Thomas Paine while working in his late twenties as a riverboat pilot , espoused for a while the deist perspective that God created and sustained but did not direct history, convers with people, or answer prayers. In the 1880s, Twain accepted the deist assumptions that God had abandoned the world after creating it, governed the world through his unchanging natural laws, had provided not written revelation to instruct humanity, and expected people the observe nature and use reason to determine religious truth.
Later in life, Planck's views on God were that of a deist. For example, six months before his death a rumour started that Planck had converted to Catholicism, but when questioned what had brought him to make this step, he declared that, although he had always been deeply religious, he did not believe "in a personal God, let alone a Christian God."
The atheistic direction of Lomonosov's scientific and artistic creativity was not always consistent. His world outlook, just as that of many other representatives of the age of enlightenment, possessed elements of deism according to which God, having created the universe, assumed no control over its development which was governed by the laws of nature. Lomonosov's deism was no chance factor. As Karl Marx aptly put it, deism was the most convenient and easiest way for many materialists of the 17th–18th centuries to abandon religion.
We have it on authority of Robert Dale Owen that his father was a deist.
In religion, Robert owen was both a deist and a millennialist, a child of the Enlightenment and an example of enthusiasm.
We would have really liked to have the cranium of Victor Hugo," he added. "The society did all that it could to get it. But Victor Hugo was a deist!
Yet France was never atheistic , not even in the time of the Terror , and Victor Hugo could not be anything but a deist .
Victor Hugo was a Deist , and he specially ordered that no religious service should take place at his funeral . The Archbishop of Paris offered , a day or two before Victor Hugo died, to administer the sacrament to the poet. His offer was courteously but family declined.
Voltaire was an early convert and considered himself a Deist his entire life
Voltaire was vehemently tolerant of all religions but was a deist.
Do I personally believe in a personal God? No.
She has said: "I don't have a religion. I believe in a God. I don't know what it looks like but it's MY God. My own interpretation of the supernatural"
I am very much a scientist, and so I naturally have thought about religion also through the eyes of a scientist. When I do that, I see religion not denominationally, but in a more, let us say, deistic sense. I have been influenced in my thinking by the writing of Einstein who has made remarks to the effect that when he contemplated the world he sensed an underlying Force much greater than any human force. I feel very much the same. There is a sense of awe, a sense of reverence, and a sense of great mystery.
In 1912 Max married a descendent of Martin Luther named Hedi. They were married by a Lutheran pastor who two years later would baptize Max into the Christian faith. Far from being a messianic Jew who fell in love with Rabbi Yeshua (Jesus), Max was merely one of the millions of Jews who no considered assimilation of more importance than their Jewish faith. As Max explained, "there were...forces pulling in the opposite direction [to my own feelings]. The strongest of these was the necessity of defending my position again and again, and the feeling of futility produced by these discussions [with Hedi and her mother]. In the end I made up my mind that a rational being as I wished to be, ought to regard religious professions and churches as a matter of no importance.... It has not changed me, yet I never regretted it. I did not want to live in a Jewish world, and one cannot live in a Christian world as an outsider. However, I made up my mind never to conceal my Jewish origin."
In essence, I am somewhere between Deist and Pantheist
Tanrı’ya, O’nun âlemi yarattığına (aslında yaptığına) inanan, ancak eldeki tarihî verilere göre peygamberliği inkâr edip aklı esas alan felsefî bir yaşama tarzını benimseyen Ebû Bekir er-Râzî’nin bir deist olduğu söylenebilirse de bu görüşlerin felsefî bir ekol haline gelmediği de bilinmektedir.
Asked if he's a believer, he replies evasively, 'I believe in all sorts of things.' I attempt to lift his aura of mysticism and insist. 'Well, I believe in all sorts of things. But do I believe in God, you mean? Yeah. Do you?' he turns the question on me, before continuing, 'If you're involved with imagination and the creative process, it's not such a difficult thing to believe in a god. But I'm not involved in any religions.'
In "There Is a God" he explained that he now believed in a supreme intelligence, removed from human affairs but responsible for the intricate workings of the universe. In other words, the Divine Watchmaker imagined by deists like Isaac Newton, Thomas Jefferson and Benjamin Franklin. In a letter to The Sunday Telegraph of London in 2004, he described "the God in whose existence I have belatedly come to believe" as "most emphatically not the eternally rewarding and eternally torturing God of either Christianity or Islam but the God of Aristotle that he would have defined – had Aristotle actually produced a definition of his (and my) God – as the first initiating and sustaining cause of the universe."
I’d call myself a provisional deist...I don't believe in a God who does much. But I do believe in God, for some reason that I can’t explain.
His studies, says the Catholic Encyclopedia, 'left him attached to a sort of Deism, an admirer of the personality of Christ, a stranger to all religious practices, and breathing defiance against 'sacerdotalism' and 'theocracy'.'
A supporter of deism, he materialistically examined natural phenomena.
Gardner is a fideist, a particular kind of deist who believes that God, though he exists, is unknowable and has not bothered to make himself known to mankind through any means of divine intervention or revelation. The topic for which Gardner exposes his amateurish grasp is biblical exegesis, for which his sophomoric approach should be an embarrassment to a man of his tenure. The title alone of the book under discussion lets us know that Gardner cannot help but take a few cheap shots at that lunatic fringe sect known as “fundamentalist” Christianity.
In late 18th-century Bavaria Adam Weishaupt, the radical deist and founder of the freethink- ing Illuminati, took the sobriquet Brother Spartacus.
Anaxagoras was more likely a deist. He denied any theist God such as that of Abrahamism (a God supposedly interested in individual humans), and rejected the disreputable pagan gods of Mount Olympus. To deny such things would no doubt get you labeled as an atheist. In fact anaxagoras probably wanted to replace "God" with Nous, as an impersonal controlling mind. Science, of course, countenances no Mind at all. If we regard the denial of mind as a sure sign of materialism and atheism, Anaxagoras was plainly no atheist. This is why he is probably best regarded as a deist.
Anaxagoras was thus a materialist, a dualist, and also a kind of deist: once rotation had got under way, purely mechanical principles began to operate.
In "There Is a God" he explained that he now believed in a supreme intelligence, removed from human affairs but responsible for the intricate workings of the universe. In other words, the Divine Watchmaker imagined by deists like Isaac Newton, Thomas Jefferson and Benjamin Franklin. In a letter to The Sunday Telegraph of London in 2004, he described "the God in whose existence I have belatedly come to believe" as "most emphatically not the eternally rewarding and eternally torturing God of either Christianity or Islam but the God of Aristotle that he would have defined – had Aristotle actually produced a definition of his (and my) God – as the first initiating and sustaining cause of the universe."
A few wellknown Deists include Descartes, Voltaire, Bacon, Isaac Newton, Adam Smith, John Locke, Carl Friedrich Gauss, Benjamin Franklin, James Madison, Thomas Paine, Ethan Allen, Thomas Jefferson, James Watt, Max Planck, Charles Sanders Peirce, Leonardo da Vinci, Jules Verne, Neil Armstrong, Thomas Edison, and -obviously- many other intellectuals and scientists.
Individualism can be considered as the result of Protestant ideology which in turn, was the root of Puritan values which were among the core elements of Enlightenment in England, though Smith was a deist.
Arguably the most important of these was Adam Smith, a Scottish moral theologian by training and a probable deist.
Some historians make passing mention of the fact that Adam Smith was a Deist, but the large role played by Deism in Smith's economic theory is systematically ignored in virtually all textbook acoounts of the history of economics.
Other well known and widely respected and deistic-thinking historical figures included Plato, Voltaire, Aristotle, Cicero, Adam Smith, John Lock, David Hume, and Mark Twain
Aristotle himself saw God as an impersonal force: he did not believe that this God was an object of worship. (Aristotle did not have Plato's mystical temperament). Such knowledge as we have of God does not come to us from faith or revelation but (he believed) from the exercise of our intellect. Aristotle did not believe that God loved us, that He could be prayed to, or that He was displeased when anything in the world fell short of the telos of perfection which he represented. Aristotle was therefore not what later ages would call a Theist-someone who believes that God cares about the way the world behaves and will either punish or reward. Aristotle was an early Deist. A Deist believes that the world obeys such intricate laws that there must have been a law-maker; that therefore there is a God who has in the beginning created both the world (or, as Aristotle believed, had at least set it going) and also the laws which it follows, but that there is no evidence that thereafter He takes any further interest in it.
Aristotle's culture is Greek and pagan even if Aristotle himself was a deist, while Thomas's culture is Christian, founded on the Trinity of persons that is God.
I’d call myself a provisional deist...I don't believe in a God who does much. But I do believe in God, for some reason that I can’t explain.
In seeming contradiction, his religious and philosophical views leaned toward those of his political opponents. He was an uncompromising believer in the priority of empiricism in science. He did not adhere to the views of Kant, Hegel and other idealist philosophers of the day. He was not a churchman and kept his religious views to himself. Moral rectitude and the advancement of scientific knowledge were his avowed principles.
Despite his strong roots in the Enlightenment, Gauss was not an atheist, rather a deist with very unorthodox convictions, unorthodox even if measured against the very liberal persuasions of the contemporary Protestant church.
Two British deists — lames Hutton and Charles Lyell - provided evidence to challenge this position.
Mendeleev's opposition to traditional Orthodoxy was not due to either atheism or a scientific materialism”. Rather, he held to a form of romanticised deism about God not involving Himself in human affairs even if He created the world.
While her translation of Mandeville was not read during her lifetime, except among her peers, this work was quite familiar to Voltaire, who was strongly influenced by it in writing his own Traité de métaphysique. In keeping with philosophical trends of the day, she began a work on grammar, the unfinished Grammaire raisonné, and she applied her thoughts on deism and metaphysics to a study of the Bible, resulting in the unpublished Examen de la Genèse (which may be translated as "The Examination of Genesis"). Both studies reflect du Châtelet's Enlightenment commitment to applying science and reason to all aspects of human life, including language and religion.
"Even though I was born into a Jewish family, I don't belong to any religion. I'm not an atheist, I believe in a higher power. You have to believe in something, otherwise it would be hard getting out of bed in the morning." Harmony Korine and scandals.
In essence, I am somewhere between Deist and Pantheist
Lamarck, deist inancı dolayısıyla Tanrı'nın yarattığı evrenin mantıklı biçimde düzenlendiği ve anlaşılır olduğuna inanıyordu, dolayısıylabazı türlerin nesillerinin tükendiğine inanmakta güçlük çekiyordu. Çünkü bu bir çeşit düzensizliğin var olduğuna işaret ediyordu
But Jean-Baptiste de Lamarck, a deist who reduced all biological phenomena to physical processes, was the first to expound a scientific theory of evolutionary changes within species: traits developed by an animal during its life-time that helped is survival could be passed ont to its offspring.
In this context one should also remember that Lamarck was a deist and that this colors some of his explanatory models . He evidently believed in a " Sublime Author " or " Supreme Being , " words he uses not infrequently and with apparent sincerity in the Philosophie Zoologique.
She has said: "I don't have a religion. I believe in a God. I don't know what it looks like but it's MY God. My own interpretation of the supernatural"
TOLAND, JOHN b. Inishowen peninsula, Donegal, Ireland, 1670; d. Putney, London, 1722. Deist philosopher, historian, and man of letters.
Disillusioned with the biblical conception of God , Twain , influenced by his reading of Thomas Paine while working in his late twenties as a riverboat pilot , espoused for a while the deist perspective that God created and sustained but did not direct history, convers with people, or answer prayers. In the 1880s, Twain accepted the deist assumptions that God had abandoned the world after creating it, governed the world through his unchanging natural laws, had provided not written revelation to instruct humanity, and expected people the observe nature and use reason to determine religious truth.
Gardner is a fideist, a particular kind of deist who believes that God, though he exists, is unknowable and has not bothered to make himself known to mankind through any means of divine intervention or revelation. The topic for which Gardner exposes his amateurish grasp is biblical exegesis, for which his sophomoric approach should be an embarrassment to a man of his tenure. The title alone of the book under discussion lets us know that Gardner cannot help but take a few cheap shots at that lunatic fringe sect known as “fundamentalist” Christianity.
In 1912 Max married a descendent of Martin Luther named Hedi. They were married by a Lutheran pastor who two years later would baptize Max into the Christian faith. Far from being a messianic Jew who fell in love with Rabbi Yeshua (Jesus), Max was merely one of the millions of Jews who no considered assimilation of more importance than their Jewish faith. As Max explained, "there were...forces pulling in the opposite direction [to my own feelings]. The strongest of these was the necessity of defending my position again and again, and the feeling of futility produced by these discussions [with Hedi and her mother]. In the end I made up my mind that a rational being as I wished to be, ought to regard religious professions and churches as a matter of no importance.... It has not changed me, yet I never regretted it. I did not want to live in a Jewish world, and one cannot live in a Christian world as an outsider. However, I made up my mind never to conceal my Jewish origin."
Later in life, Planck's views on God were that of a deist. For example, six months before his death a rumour started that Planck had converted to Catholicism, but when questioned what had brought him to make this step, he declared that, although he had always been deeply religious, he did not believe "in a personal God, let alone a Christian God."
A supporter of deism, he materialistically examined natural phenomena.
The atheistic direction of Lomonosov's scientific and artistic creativity was not always consistent. His world outlook, just as that of many other representatives of the age of enlightenment, possessed elements of deism according to which God, having created the universe, assumed no control over its development which was governed by the laws of nature. Lomonosov's deism was no chance factor. As Karl Marx aptly put it, deism was the most convenient and easiest way for many materialists of the 17th–18th centuries to abandon religion.
Tanrı’ya, O’nun âlemi yarattığına (aslında yaptığına) inanan, ancak eldeki tarihî verilere göre peygamberliği inkâr edip aklı esas alan felsefî bir yaşama tarzını benimseyen Ebû Bekir er-Râzî’nin bir deist olduğu söylenebilirse de bu görüşlerin felsefî bir ekol haline gelmediği de bilinmektedir.
His studies, says the Catholic Encyclopedia, 'left him attached to a sort of Deism, an admirer of the personality of Christ, a stranger to all religious practices, and breathing defiance against 'sacerdotalism' and 'theocracy'.'
Asked if he's a believer, he replies evasively, 'I believe in all sorts of things.' I attempt to lift his aura of mysticism and insist. 'Well, I believe in all sorts of things. But do I believe in God, you mean? Yeah. Do you?' he turns the question on me, before continuing, 'If you're involved with imagination and the creative process, it's not such a difficult thing to believe in a god. But I'm not involved in any religions.'
Do I personally believe in a personal God? No.
We have it on authority of Robert Dale Owen that his father was a deist.
In religion, Robert owen was both a deist and a millennialist, a child of the Enlightenment and an example of enthusiasm.
While rejecting all of the organized religions of human history, Newcomb does recognize that religious ideas are basic to the human mind. He articulates his point: “But there is a second truth admitted with nearly equal unanimity .... It is that man has religious instincts – is, in short, a religious animal, and must have some kind of worship.” 51 What Newcomb wants is a new religion compatible with the best science and philosophy of his time. He begins to outline this new religion with doctrines that it must not have: 1. It cannot have a God living and personal.... 2. It cannot insist on a personal immortality of the soul.... 3. There must be no terrors drawn from a day of judgment.... 4. There can be no ghostly sanctions or motives derived from a supernatural power, or a world to come.... 5. Everything beyond what can be seen must be represented as unknown and unknowable.... (Newcomb 1878, p. 51).
We would have really liked to have the cranium of Victor Hugo," he added. "The society did all that it could to get it. But Victor Hugo was a deist!
Yet France was never atheistic , not even in the time of the Terror , and Victor Hugo could not be anything but a deist .
Victor Hugo was a Deist , and he specially ordered that no religious service should take place at his funeral . The Archbishop of Paris offered , a day or two before Victor Hugo died, to administer the sacrament to the poet. His offer was courteously but family declined.
Voltaire was an early convert and considered himself a Deist his entire life
Voltaire was vehemently tolerant of all religions but was a deist.
I am very much a scientist, and so I naturally have thought about religion also through the eyes of a scientist. When I do that, I see religion not denominationally, but in a more, let us say, deistic sense. I have been influenced in my thinking by the writing of Einstein who has made remarks to the effect that when he contemplated the world he sensed an underlying Force much greater than any human force. I feel very much the same. There is a sense of awe, a sense of reverence, and a sense of great mystery.
