Bu liste tanınmış deistler listesidir Abraham LincolnAristotelesCarl Friedrich GaussCharles Sanders PeirceDmitri Mend

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^ Michael Lind (2006). What Lincoln Believed: The Values and Convictions of America's Greatest President. Random House Digital, Inc. s. 48. ISBN . Lincoln was known to friends and enemies alike throughout his life as a deist, a feet that illustrates the influence of eighteenth-century thought on his outlook. "I am not a Christian," he told Newton Bateman, the superintendent of education in Illinois.
^ John B. Remsburg. Abraham Lincoln: Was He a Christian?. Library of Alexandria. ISBN . Washington, like Lincoln, has been claimed by the church; yet, Washington, like Lincoln, was a Deist. This is admitted even by the leading churchmen of his day.
^ Weishaupt, Johann Adam (1787). Einleitung zu meiner Apologie (Almanca). Grattenauer. s. 39. 6 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 6 Şubat 2022.
^ Anthony Grafton, Glenn W Most, Salvatore Settis (2010). Professor of History Anthony Grafton, Anthony Grafton, Glenn W Most, Salvatore Settis, Emeritus Professor of the History of Classical Art and Archaeology Salvatore Settis (Ed.). The Classical Tradition (İngilizce). Harvard University Press. s. 901. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. In late 18th-century Bavaria Adam Weishaupt, the radical deist and founder of the freethink- ing Illuminati, took the sobriquet Brother Spartacus.
^ Albert E. Moyer (1983). American Physics in Transition: A History of Conceptual Change in the Late Nineteenth Century. Springer. s. 40. ISBN . Erişim tarihi: 17 Haziran 2012. This deistic leaning persisted in Mayer's thought.
^ John Ferguson ((Ed.)). Plato: Republic Book X. Taylor & Francis. s. 15. Anaxagoras was a typical Deist.
^ Tanner, Jack (2021). The Birth of Ontological Mathematics: The Origin of the Ultimate Intellectual Revolution. Lulu Press. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.
^ J.W. Roberts (2002). City of Sokrates: An Introduction to Classical Athens (İngilizce). Routledge. s. 191. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.
^ Herrick, James A. (1997). "Characteristics of British Deism". The Radical Rhetoric of the English Deists: The Discourse of Skepticism, 1680-1750. Studies in Rhetoric/Communication (İngilizce). University of South Carolina Press. ss. 23-49. 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022.
^ Kidd, Colin (2016). The World of Mr Casaubon (İngilizce). Cambridge University Press. s. 87. ISBN . ISSN 0962-4945. 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022.
^ Silvia Berti, Françoise Charles-Daubert, R.H. Popkin, (Ed.) (2013). Heterodoxy, Spinozism, and Free Thought in Early-Eighteenth-Century Europe. Studies on the Traité des Trois Imposteurs (İngilizce). Springer Science & Business Media. s. 243. ISBN . 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022.
^ . www.britannica.com (İngilizce). 6 Eylül 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 13 Şubat 2022.
^ Atheist Becomes Theist 6 Mart 2012 tarihinde Wayback Machine sitesinde . - Biola News and communications
^ Grimes, William (16 Nisan 2010). ""Antony Flew, Philosopher and Ex-Atheist, Dies at 87"". The New York Times. 12 Haziran 2018 tarihinde kaynağından . Erişim tarihi: 27 Ekim 2018. 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."
^ . Efe Aydal ile #KKHA - Dinler ve İnanışlar, Evrim, Siyaset, LGBTİ. Jahrein, YouTube kanalı. 11 Nisan 2021. 15 Aralık 2021 tarihinde kaynağından arşivlendi. Erişim tarihi: 15 Aralık 2021.
^ "The Times obituary of Adam Smith". 17 Kasım 2006 tarihinde kaynağından arşivlendi.
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j ^k ^l ^m ⁿ ^o ^p Carl Llewellyn Weschcke, Joe H. Slate (2016). The New Science of the Paranormal: From the Research Lab To Real Life (İngilizce). Llewellyn Worldwide. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.
^ İsmail Şiriner, Hakan Kapucu, Murat Aydın, Farhang Morady, Ümit Çetin, (Ed.) (2010). Politik Iktisat ve Adam Smith (İngilizce). IJOPEC Publication. s. 216. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.
^ McCabe, Joseph (2000). The Social Record of Christianity (İngilizce). Book Tree. s. 128. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022.
^ Glenn S. Sunshine (2009). "Charles Colson". Why You Think the Way You Do: The Story of Western Worldviews from Rome to Home (İngilizce). Zondervan Academic. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. Arguably the most important of these was Adam Smith, a Scottish moral theologian by training and a probable deist.
^ Nadeau, Robert L. (2006). The Environmental Endgame: Mainstream Economics, Ecological Disaster, and Human Survival (İngilizce). Rutgers University Press. s. 91. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.
^ ^a ^b ^c ^d ^e ^f Raymond A. Hult (2009). American Agnostic: An Appeal for Christian Understanding (İngilizce). Trafford Publishing. s. 11. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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
^ V. Minorsky. Mongol Place-Names in Mukri Kurdistan (Mongolica, 4), Bulletin of the School of Oriental and African Studies, University of London, Vol. 19, No. 1, pp. 58-81 (1957), p. 66. JSTOR^[]
^ Henry C. Vedder. Forgotten Books. s. 353. ISBN . To use modern nomenclature, Plato is theist, Aristotle Deist.
^ Charles Bigg (1895). Neoplatonism. Society for Promoting Christian Knowledge. s. 50. Erişim tarihi: 29 Haziran 2012. 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.
^ Habermas, Gary R.; Flew, Antony (2009). Baggett, David J. (Ed.). Did the Resurrection Happen?: A Conversation With Gary Habermas and Antony Flew. InterVarsity Press. s. 105. ISBN . Erişim tarihi: 29 Haziran 2012. 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.
^ Blumenau, Ralph (2014). Philosophy and Living (İngilizce). Andrews UK Limited. ISBN . 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. 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.
^ Arthur, James (2021). A Christian Education in the Virtues: Character Formation and Human Flourishing. Routledge Research in Character and Virtue Education (İngilizce). Routledge. ISBN . 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. 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.
^ Francesca Aran Murphy (2004). Art and Intellect in the Philosophy of Étienne Gilson. University of Missouri Press. s. 179. ISBN . Erişim tarihi: 11 Temmuz 2012. But when thirteenth-century Parisian philosophers were atheists, Gilson said, “the deism of Averroës was their natural philosophy”:...
^ John Watkins (1800). An Universal biographical and historical dictionary: containing a faithful account of the lives, actions, and characters of the most eminent persons of all ages and all countries : also the revolutions of states, and the successions of sovereign princes, ancient and modern. R. Phillips. ...for Averroes was in fact a deist, and equally ridiculed the christian, jewish, and mohammedan religions.
^ (Almanca). 8 Mart 2002 tarihinde kaynağından arşivlendi.
^ The Autobiography of Benjamin Franklin 9 Haziran 2008 tarihinde Wayback Machine sitesinde . from earlyamerica.com
^ "Greg Graffin: Punk-Rock Ph.D." Paste Magazine. 1 Ağustos 2007. 16 Ekim 2007 tarihinde kaynağından . Erişim tarihi: 30 Ağustos 2008. 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.
^ Gerhard Falk (1995). American Judaism in Transition: The Secularization of a Religious Community. University Press of America. s. 121. ISBN . Erişim tarihi: 24 Haziran 2012. 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.
^ Bühler, Walter Kaufmann (1987). Gauss: a biographical study. Springer-Verlag. s. 153. ISBN .
^ "Gauss, Carl Friedrich". Complete Dictionary of Scientific Biography. 2008. 27 Mayıs 2015 tarihinde kaynağından . Erişim tarihi: 29 Temmuz 2012. 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.
^ Morris Kline (1982). Mathematics: The Loss of Certainty. Oxford University Press. s. 73. ISBN . Erişim tarihi: 29 Temmuz 2012.
^ W. K. Bühler (2012). Gauss: A Biographical Study (İngilizce). Springer Science & Business Media. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.
^ Keith Stewart Thomson (2009). The Young Charles Darwin. Yale University Press. s. 109. ISBN . Erişim tarihi: 20 Nisan 2012. 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.
^ ^a ^b Parker, Andrew (2009). The Genesis Enigma (İngilizce). Random House. s. 96. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. Two British deists — lames Hutton and Charles Lyell - provided evidence to challenge this position.
^ Joseph Brent (1998). Charles Sanders Peirce: A Life (2 bas.). Indiana University Press. s. 18. ISBN . Erişim tarihi: 24 Eylül 2012. 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.
^ Deism 2 Ekim 2008 tarihinde Wayback Machine sitesinde . - Entry in the Dictionary of the History of Ideas
^ . Hollowverse. 17 Ekim 2012 tarihinde kaynağından arşivlendi.
^ . www.celebatheists.com. 25 Ekim 2012 tarihinde kaynağından arşivlendi. Erişim tarihi: 6 Şubat 2022.
^ Jack Repcheck (2010). The Man Who Found Time: James Hutton and the Discovery of the Earth's Intiquity. ReadHowYouWant.com. s. 58. ISBN . But Maclaurin had one other major effect on Hutton. Maclaurin was a deist, one who believes in a creator God, a God who designed and built the universe and then set His creation into motion (but does not interfere with the day-to-day workings of the system or the actions of people).
^ odatv4.com. ""Ben deistim"". www.odatv4.com. Erişim tarihi: 5 Şubat 2022. ^[]
^ Michael D. Gordin (2004). A Well-ordered Thing: Dmitrii Mendeleev And The Shadow Of The Periodic Table. Basic Books. s. 230. ISBN . Erişim tarihi: 30 Ağustos 2012. 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.
^ Paul H Frampton, Jihn E Kim (2020). History Of Particle Theory: Between Darwin And Shakespeare (İngilizce). World Scientific. s. 71. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.
^ Freethought Traditions in the Islamic World 14 Şubat 2012 tarihinde Wayback Machine sitesinde . by Fred Whitehead; also quoted in Cyril Glasse, (2001), The New Encyclopedia of Islam, p. 278. Rowman Altamira.
^ Ma’arrat al-Nuʿman, The Luzumiyat, stanza 35.
^ Lloyd Ridgeon (2003). Major World Religions: From Their Origins To The Present. Routledge: London. s. 257. ISBN .
^ "Edward Herbert of Cherbury (1583—1648)". Iep.utm.edu. 16 Nisan 2001. 4 Temmuz 2009 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.
^ E. O. Wilson (Eylül 2006). The Creation: An Appeal to Save Life on Earth (İngilizce). W. W. Norton & Company, Inc. ISBN .
^ Penny Sarchet (21 Ocak 2015). ""E. O. Wilson: Religious faith is dragging us down"". New Scientist. 29 Eylül 2015 tarihinde kaynağından . Erişim tarihi: 6 Aralık 2015.
^ E. O. Wilson, Consilience: The Unity of Knowledge, New York, Knopf, 1998. " "I drifted away from the church, not definitively agnostic or atheistic, just Baptist & Christian no more."
^ . 13 Aralık 2006 tarihinde kaynağından arşivlendi. Erişim tarihi: 30 Ağustos 2008.
^ . Literary Criticism (1400–1800). Gale Cengage. 2004. 5 Mart 2016 tarihinde kaynağından arşivlendi. Erişim tarihi: 27 Mayıs 2013. 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.
^ Michael Patrick Leahy (2007). Letter to an Atheist. Harpeth River Press. s. 55. ISBN .
^ Peter J. Bowler (2012). Reconciling Science and Religion: The Debate in Early-Twentieth-Century Britain. University of Chicago Press. s. 61. ISBN . Ernest Rutherford seems to have abandoned his Presbyterian up- bringing completely, apart from its moral code. A colleague wrote of him: "I knew Rutherford rather well and under varied conditions from 1903 onwards, but never heard religion discussed; nor have I found in his papers one line of writing connected with it." ...Given the reports quoted above, it is difficult to believe that either Rutherford or Ford was deeply religious in private.
^ Heilbron, J. L. (2003). Ernest Rutherford : and the explosion of atoms (İngilizce). Oxford University Press. s. 13. ISBN . 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.
^ Ethan Allen (1784). . 10 Aralık 2004 tarihinde kaynağından arşivlendi. Erişim tarihi: 7 Şubat 2013.
^ . 21 Ağustos 2009 tarihinde kaynağından arşivlendi. Erişim tarihi: 30 Ağustos 2008.
^ Victoria Frede (2011). Doubt, Atheism, and the Nineteenth-Century Russian Intelligentsia. University of Wisconsin Pres. s. 57. ISBN . Schiller was no atheist: he preached faith in God and respect for the Bible, but he condemned Christianity (both Catholic and Protestant forms) as a religion of hypocrisy.
^ "In a commentary on Shaftesbury published in 1720, Gottfried Wilhelm Leibniz, a Rationalist philosopher and mathematician, accepted the Deist conception of God as an intelligent Creator but refused the contention that a god who metes out punishments is evil." Andreas Sofroniou, Moral Philosophy, from Hippocrates to the 21st Aeon, page 197.
^ "Consistent with the liberal views of the Enlightenment, Leibniz was an optimist with respect to human reasoning and scientific progress (Popper 1963, p.69). Although he was a great reader and admirer of Spinoza, Leibniz, being a confirmed deist, rejected emphatically Spinoza's pantheism: God and nature, for Leibniz, were not simply two different "labels" for the same "thing". Shelby D. Hunt, Controversy in marketing theory: for reason, realism, truth, and objectivity (2003), page 33.
^ Christopher Ernest Cosans (2009). Owen's Ape & Darwin's Bulldog: Beyond Darwinism and Creationism (İngilizce). Indiana University Press. ss. 102-103. ISBN . In advancing his system of mechanics, Newton claimed that collisions of celestial objects would cause a loss of energy that would require God to intervene from time to time to maintain order in the solar system (Vailati 1997, 37–42). In criticizing this implication, Leibniz remarks: "Sir Isaac Newton and his followers have also a very odd opinion concerning the work of God. According to their doctrine, God Almighty wants to wind up his watch from time to time; otherwise it would cease to move." (Leibniz 1715, 675) Leibniz argues that any scientific theory that relies on God to perform miracles after He had first made the universe indicates that God lacked sufficient foresight or power to establish adequate natural laws in the first place. In defense of Newton's theism, Clarke is unapologetic: "'tis not a diminution but the true glory of his workmanship that nothing is done without his continual government and inspection”' (Leibniz 1715, 676–677). Clarke is believed to have consulted closely with Newton on how to respond to Leibniz. He asserts that Leibniz's deism leads to “the notion of materialism and fate” (1715, 677), because it excludes God from the daily workings of nature.
^ Gottfried Wilhelm Leibniz (2012). Loptson, Peter (Ed.). Discourse on Metaphysics and Other Writings. Broadview Press. ss. 23-24. ISBN .
^ . 13 Şubat 2009 tarihinde kaynağından arşivlendi. Erişim tarihi: 30 Ağustos 2008.
^ ^a ^b "VQR » The Religion of James Monroe". Vqronline.org. 24 Ekim 2013 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.
^ Armand Borel (2000). The Mathematical Legacy of Harish-Chandra: A Celebration of Representation Theory and Harmonic Analysis : An AMS Special Session Honoring the Memory of Harish-Chandra, January 9–10, 1998, Baltimore, Maryland. American Mathematical Soc. ss. 40-41. ISBN . The sense of purpose Harish gave to his life had some spiritual, even religious underpinning. His religion was not a traditional one with the usual paraphernalia of stories, rituals, prayers and direct intervention of a personal god. Rather it was on an abstract, philosophical level, a yearning for some universal principle, transcending our lives, which would give a sense to the universe. Mathematics was maybe for him a way to approach it this life.
^ Domenico Monetti. . 6 Ocak 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 24 Haziran 2012. "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.
^ Weyl, Hermann (2009). Pesic, Peter (Ed.). Mind and Nature: Selected Writings on Philosophy, Mathematics, and Physics. Princeton University Press. s. 12. ISBN . Erişim tarihi: 11 Haziran 2012. 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."
^ June Z. Fullmer (2000). Young Humphry Davy: The Making of an Experimental Chemist, Volume 237. American Philosophical Society. s. 158. ISBN . Erişim tarihi: 24 Haziran 2012. 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.
^ Yobazlık Bir Fikir Müstehasesidir, Nihâl Atsız, Ötüken Dergisi, 1970, Sayı: 11
^ . TDV İslam Ansiklopedisi. 24 Eylül 2019 tarihinde kaynağından arşivlendi. Erişim tarihi: 5 Şubat 2022.
^ . IanAnderson.com. 2007. 22 Nisan 2007 tarihinde kaynağından arşivlendi. In essence, I am somewhere between Deist and Pantheist
^ James J. Heckman (2009). "James J. Heckman". William Breit, Barry T. Hirsch (Ed.). Lives of the Laureates, Fifth Edition: Twenty-three Nobel Economists (5 bas.). MIT Press. ss. 303-304. ISBN . Erişim tarihi: 24 Eylül 2012. If I had any religion at that time, it was Deism. I was impressed by God the watchmaker.
^ Russell McCormmach (2004). Speculative Truth: Henry Cavendish, Natural Philosophy, and the Rise of Modern Theoretical Science. Oxford University Press. s. 29. ISBN . Erişim tarihi: 15 Haziran 2012. 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.
^ Joseph McCabe (1945). A Biographical Dictionary of Ancient, Medieval, and Modern Freethinkers. Haldeman-Julius Publications. 23 Mart 2013 tarihinde kaynağından arşivlendi. Erişim tarihi: 30 Haziran 2012.
^ Dickinson, Henry Winram; Jenkins, Rhys; Committee of the Watt Centenary Commemoration (1927). James Watt and the steam engine: the memorial volume prepared for the Committee of the Watt centenary commemoration at Birmingham 1919. Clarendon press. s. 78. It is difficult to say anything as to Watt's religious belief, further than that he was a Deist.
^ Delumeau, Jean; O'Connell, Matthew (2000). History of Paradise: The Garden of Eden in Myth and Tradition. University of Illinois Press. s. 223. ISBN . Like Erasmus Darwin and unlike Cabanis, Lamarck was a deist.
^ Denis Alexander. 21. Yüzyılda Din ve Bilim: Matris’i Yeniden Oluşturmak. 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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
^ Jones, Richard H. (2012). For the Glory of God: The Role of Christianity in the Rise and Development of Modern Science, The History of Christian Ideas and Control Beliefs in Science (İngilizce). University Press of America. s. 114. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.
^ Mayr, Ernst (1997). Evolution and the Diversity of Life: Selected Essays (İngilizce). Harvard University Press. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.
^ "The dividing line between Deism and atheism among the Philosophes was often rather blurred, as is evidenced by Le Rêve de d'Alembert (written 1769; "The Dream of d'Alembert"), which describes a discussion between the two "fathers" of the Encyclopédie: the Deist Jean Le Rond d'Alembert and the atheist Diderot." Andreas Sofroniou, Moral Philosophy, from Hippocrates to the 21st Aeon, page 197.
^ . Hollowverse. 8 Ekim 2012 tarihinde kaynağından arşivlendi. 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"
^ "John Muir". NNDB.com. 14 Mayıs 2015 tarihinde kaynağından . Erişim tarihi: 18 Temmuz 2012.
^ . JewishEncyclopedia.com. 26 Eylül 2011 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
^ Haakonssen, Knud, (Ed.) (2006). The Cambridge History of Eighteenth-century Philosophy (İngilizce). 1. Cambridge University Press. s. 1227. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. TOLAND, JOHN b. Inishowen peninsula, Donegal, Ireland, 1670; d. Putney, London, 1722. Deist philosopher, historian, and man of letters.
^ "MICHAEL J. THOMPSON - JOHN LOCKE IN JERUSALEM - LOGOS 4.1 WINTER 2005". Logosjournal.com. 3 Ekim 2013 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.
^ . relijournal.com/. 23 Eylül 2006. 4 Ekim 2013 tarihinde kaynağından arşivlendi. Erişim tarihi: 9 Kasım 2012.
^ Verne, Jules; Poe, Edgar Allan (2012). "Jules Verne, Ghostbuster". The Sphinx of the Ice Realm: The First Complete English Translation ; with the Full Text of The Narrative of Arthur Gordon Pym by Edgar Allan Poe. Walter, Frederick Paul tarafından çevrildi. SUNY Press. s. 406. ISBN . And despite what some have said, Verne isn't much different. His early biographers laid stress on his Roman Catholicism—his grandson (Jules-Verne, 63) called him “deistic to the core, thanks to his upbringing”—yet his novels rarely have any spiritual content other than a few token appeals to the almighty.
^ Costello, Peter (1978). Jules Verne, Inventor of Science Fiction. Scribner. s. 34. ISBN . Verne was to spend his life trying to escape from both, moving as he grew older towards anarchy and a more generalised deism.
^ Kendrick Oliver (2012). To Touch the Face of God: The Sacred, the Profane, and the American Space Program, 1957–1975 (İngilizce). JHU Press. ISBN . 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.
^ Arthur B. Evans (2007). The Kip Brothers. Wesleyan University Press. s. 412. ISBN . But Verne's oeuvre cannot be characterized as Christian – there is never a mention of Christ, and most of his Voyages extraordinaires seem to be built around a rather deist philosophy of "Aide-toi et le Ciel t'aidera" (God helps those who help themselves). As Jean Chesneaux once remarked: "Despite fairly frequent references to Providence, to the Supreme Being, he [Verne] is fundamentally a rationalist... (The Political and Social Ideas of Jules Verne [London: Thames and Hudson, 1972],82).
^ Hodapp, Christopher; Von Kannon, Alice (2007). The Templar Code For Dummies. John Wiley & Sons. s. 256. ISBN . Erişim tarihi: 9 Temmuz 2012. 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.
^ Eugène Müntz (2011). Leonardo Da Vinci. Parkstone International. s. 80. ISBN . To begin with, even if it could be shown – and this is precisely one of the points most in dispute – that Leonardo had broken with the teachings of the Catholic Church, it would still be nonetheless certain that he was a deist and not an atheist or materialist.
^ Ludwig Boltzmann: His Later Life and Philosophy, 1900-1906. The philosopher. Springer. 1995. s. 3. ISBN . Boltzmann's tendency to think that the methods of theoretical physics could be applied to all fields with profit both within and outside of science apparently made it difficult for him to sympathize with most religion. His own religious position as given above seems to emphasize hope rather than belief, as if he hoped that good luck would come to him without specifying whether this would be caused by Divine Intervention, Divine Providence, or by natural or historical forces not yet understood by science or whose occurance or timing one could not yet predict. But in the same letter to Brentano he maintains: "I pray to my God just as ardently as a priest does to his."
^ Ludwig Boltzmann: His Later Life and Philosophy, 1900-1906. The philosopher. Springer. 1995. s. 4. ISBN . Boltzmann in optimistic moods liked to think of himself as an idealist in the sense of having high ideals and a materialist in all three major senses enjoying the material world, opposing spiritualist philosophy, and reducing reality to matter... Boltzmann may not have been an ontological materialist, at least not in a classical sense and not in his methodology of science but rather closer to the phenomenalistic positions normally associated with David Hume and Ernst Mach.
^ Alvarez: adventures of a physicist. Basic Books. 1987. s. 279. ISBN . Erişim tarihi: 8 Haziran 2012. 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.
^ . Lysanderspooner.org. 3 Kasım 2014 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
^ ^a ^b "Famous Deists". Adherents.com. 3 Mayıs 2015 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.
^ Smith, Gary Scott (2021). Mark Twain: Preacher, Prophet, and Social Philosopher (İngilizce). Oxford University Press. s. 154. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.
^ Dale Essary. "A Review of Martin Gardner's 'Did Adam and Eve Have Navels? Discourses on Reflexology, Numerology, Urine Therapy, and Other Dubious Subjects'". 24 Eylül 2015 tarihinde kaynağından . Erişim tarihi: 18 Temmuz 2012. 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.
^ Carpenter, Alexander (2008). ""Martin Gardner on Philosophical Theism, Adventists and Price" Interview, 17 October 2008". Spectrum. 6 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 6 Şubat 2022.
^ . Onr.com. 31 Mayıs 2009. 29 Nisan 2009 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
^ Jerram Barrs. . 7 Ağustos 2008 tarihinde kaynağından arşivlendi.
^ Nancy Thorndike Greenspan (2005). The End of the Certain World: The Life and Science of Max Born : the Nobel Physicist who Ignited the Quantum Revolution. Basic Books. ss. 58-62. ISBN . Erişim tarihi: 19 Haziran 2012. 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."
^ Rit Nosotro (2003). . HyperHistory.net. 26 Nisan 2013 tarihinde kaynağından arşivlendi. Erişim tarihi: 19 Haziran 2012. 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."
^ published, Matt Stocks (5 Aralık 2016). . loudersound (İngilizce). 20 Eylül 2020 tarihinde kaynağından arşivlendi. Erişim tarihi: 13 Şubat 2022.
^ . 9 Nisan 2008. 9 Nisan 2008 tarihinde kaynağından arşivlendi. Erişim tarihi: 13 Şubat 2022.
^ J. L. Heilbron (1986). The Dilemmas of an Upright Man: Max Planck and the Fortunes of German Science. Harvard University Press. s. 198. ISBN . Erişim tarihi: 9 Eylül 2012. 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.
^ Ravi S. Iyer (2018). Who am I? I am I - Ultimate Existential Reality Answer; Vedanta; God and Science conversation (İngilizce). s. 52. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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."
^ "Modern History Sourceboook: Robespierre: the Supreme Being". Fordham.edu. 8 Ekim 2014 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.
^ Tatyana Klevantseva. . RT.com. 6 Eylül 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 10 Temmuz 2012. A supporter of deism, he materialistically examined natural phenomena.
^ Galina Evgenʹevna Pavlova, Aleksandr Sergeevich Fedorov (1980). Mikhail Vasilievich Lomonosov: his life and work (İngilizce). Mir. s. 161. 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. 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.
^ Kahn, Andrew (2008). Pushkin's Lyric Intelligence (İngilizce). Oxford University Press. s. 130. ISBN . 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.
^ "Reform Judaism and the relationship to Deism". Sullivan-county.com. 23 Nisan 2015 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.
^ Hecht, Jennifer Michael (2003). Doubt: A History: The Great Doubters and Their Legacy of Innovation from Socrates and Jesus to Thomas Jefferson and Emily Dickinson (İngilizce). Harper San Francisco. ss. 227-230. ISBN .
^ Stroumsa, Sarah (1999). Freethinkers of Medieval Islam: Ibn Al-Rawandi, Abu Bakr Al-Razi and Their Impact on Islamic Thought. Brill.
^ Erdem, Hüsameddin. . TDV İslam Ansiklopedisi. 12 Aralık 2019 tarihinde kaynağından arşivlendi. Erişim tarihi: 13 Şubat 2022. 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.
^ Groff, Peter (2007). Islamic Philosophy A-Z (İngilizce). Edinburgh: Edinburgh University Press. ss. 180-181. ISBN . Elsewhere, he argues that all human beings have the same fundamental capacity for reason and that the apparent inequality of people in this respect is ultimately a function of opportunity, interest and effort. Accordingly, al-Razi takes a rather dim view of prophecy, which in his view is both unnecessary and delusional, and indeed he criticizes all revealed religions as provincial and divisive. No one individual or group can legitimately claim a monopoly on the truth; each succeeding generation has the ability to improve upon and even transcend its predecessor's insights through rational argumentation and empirical inquiry.
^ Goodman, Lenn (1995). Audi, Robert (Ed.). The Cambridge Dictionary of Philosophy. Cambridge: The Cambridge University Press. ss. 20-21. ISBN . In keeping with the Epicureanism he might have imbibed from Galenic sources, he rejects special prophecy as imposture, arguing that reason, God's gift to all alike, is sufficient guidance.
^ Ronald Bruce Meyer. . ronaldbrucemeyer.com. 6 Ocak 2004 tarihinde kaynağından arşivlendi. Erişim tarihi: 7 Şubat 2013. 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'.'
^ "Page:Revue des Deux Mondes - 1867 - tome 71.djvu/386 - Wikisource". fr.wikisource.org (Fransızca). 28 Ekim 2011 tarihinde kaynağından arşivlendi. Erişim tarihi: 5 Şubat 2022.
^ James R. Hansen (2005). First Man: The Life of Neil A. Armstrong. Simon and Schuster. s. 33. ISBN . Erişim tarihi: 25 Ağustos 2012. 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.”
^ Talia Soghomonian (3 Ağustos 2008). "Nick Cave". musicomh.com. 2 Şubat 2012 tarihinde kaynağından . Erişim tarihi: 20 Mart 2013. 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.'
^ "Nick Cave on The Death of Bunny Munro". The Guardian. 11 Eylül 2009. 27 Aralık 2012 tarihinde kaynağından . Erişim tarihi: 20 Mart 2013. Do I personally believe in a personal God? No.
^ "Clash in Cambridge: Scientific American". Sciam.com. 12 Eylül 2005. 14 Kasım 2007 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.
^ Brown, Rex (2013). Official Truth, 101 Proof: The Inside Story of Pantera. Hachette UK. ISBN . 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022.
^ Robert Hooke and the English Renaissance. Gracewing Publishing. 2005. ss. 26-27. ISBN . It seems possible that the mature Hooke may have been something of a Deist: a man who believed in and revered the Great Creator God, but who may have been quietly sceptical on such points as the Incarnation, the Resurrection, and the Sacraments. But very importantly, he seems to have kept his inner thoughts to himself, and probably steered clear of religious questions even when drinking coffee with friends who were deans and bishops. ...One suspects, however, that the undisclosed privacy of Robert Hooke's personal beliefs on matters of religion was best summed up by Waller when he said: 'If he was particular in some Matters, let us leave him to the searcher of Hearts.'
^ "Robert Owen - The community at New Harmony | Britannica". www.britannica.com (İngilizce). 6 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 6 Şubat 2022.
^ Leopold, Richard William (1940). Robert Dale Owen, A Biography. Harvard Historical Studies. Vol. 45 (İngilizce). Cambridge, Massachusetts: Harvard University Press. s. 8. ISSN 0073-053X. OCLC 774894. 6 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 6 Şubat 2022.
^ Donald E. Pitzer (Bahar 2014). "Why New Harmony is World Famous". Traces of Indiana and Midwestern History. Indianapolis: Indiana Historical Society. 26 (2): 12.
^ Ryan Rokicki (Bahar 2014). "Science in Utopia: New Harmony's Naturalistic Legacy". Traces of Indiana and Midwestern History. Indianapolis: Indiana Historical Society. 26 (2): 52.
^ Harrison, John (2009). Robert Owen and the Owenites in Britain and America: The Quest for the New Moral World (İngilizce). Taylor & Francis. s. 72. ISBN . 6 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 6 Şubat 2022. We have it on authority of Robert Dale Owen that his father was a deist.
^ Sidney Pollard, Robert Owen, John Salt (1971). Sidney Pollard, John Salt (Ed.). Robert Owen, Prophet of the Poor: Essays in Honour of the Two Hundredth Anniversary of His Birth (İngilizce). Bucknell University Press. s. 166. ISBN . 6 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 6 Şubat 2022. In religion, Robert owen was both a deist and a millennialist, a child of the Enlightenment and an example of enthusiasm.
^ Romero, Alexis (20 Mayıs 2016). . The Philippine Star. 21 Mayıs 2016 tarihinde kaynağından arşivlendi. Erişim tarihi: 21 Mayıs 2016.
^ Sidcon, Gino (20 Mayıs 2016). . Manila Bulletin. 27 Mayıs 2016 tarihinde kaynağından arşivlendi. Erişim tarihi: 21 Mayıs 2016.
^ News, G. M. A. . GMA News Online (İngilizce). 22 Mayıs 2016 tarihinde kaynağından arşivlendi. Erişim tarihi: 5 Şubat 2022.
^ Ho, Alex (23 Ocak 2016). . News. CNN Philippines. 31 Mayıs 2016 tarihinde kaynağından arşivlendi. Erişim tarihi: 21 Mayıs 2016.
^ James R. Wible (Nisan 2009). "Economics, Christianity, and Creative Evolution: Peirce, Newcomb, and Ely and the Issues Surrounding the Creation of the American Economic Association in the 1880s" (PDF). s. 43. 22 Temmuz 2013 tarihinde kaynağından (PDF). Erişim tarihi: 5 Haziran 2012. 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 a correspondence on the matter Edison said: "You have misunderstood the whole article, because you jumped to the conclusion that it denies the existence of God. There is no such denial, what you call God I call Nature, the Supreme intelligence that rules matter. All the article states is that it is doubtful in my opinion if our intelligence or soul or whatever one may call it lives hereafter as an entity or disperses back again from whence it came, scattered amongst the cells of which we are made." New York Times. October 2, 1910, Sunday.
^ "Jefferson's Religious Beliefs". monticello.org. Thomas Jefferson Foundation, Inc. 18 Mayıs 2015 tarihinde kaynağından . Erişim tarihi: 7 Şubat 2013.
^ Michael Corbett and Julia Mitchell Corbett, Politics and religion in the United States (1999) p. 68
^ (Ocak 2005). . First Things: A Monthly Journal of Religion and Public Life, 149. ss. 25ff. 30 Aralık 2010 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Mart 2013.
^ Stephen H. Webb (2004). American providence: a nation with a mission (İngilizce). Bloomsbury Academic. s. 35. ISBN . 6 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 6 Şubat 2022.
^ "Modern History Sourcebook: Thomas Paine: Of the Religion of Deism Compared with the Christian Religion". Fordham.edu. 14 Ağustos 2014 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.
^ . www.celebatheists.com. 25 Ekim 2012 tarihinde kaynağından arşivlendi. Erişim tarihi: 5 Şubat 2022.
^ "Victor Hugo". Nndb.com. 21 Nisan 1915. 25 Mayıs 2015 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.
^ Jennifer Michael Hecht (2003). The End of the Soul: Scientific Modernity, Atheism, and Anthropology in France (İngilizce). Columbia University Press. s. 18. ISBN . 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. 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!
^ The Andover Review (İngilizce). 5. Houghton, Mifflin and Company. 1886. s. 145. 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. Yet France was never atheistic , not even in the time of the Terror , and Victor Hugo could not be anything but a deist .
^ Gossip of the week (İngilizce). 1. 1885. s. 128. 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. 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.
^ "Arşivlenmiş kopya". 15 Nisan 2015 tarihinde kaynağından . Erişim tarihi: 15 Nisan 2015.
^ Paul Hazard (1954). European thought in the eighteenth century from Montesquieu to Lessing (İngilizce). ss. 412-15.
^ Michael E. Hattersley (2009). Socrates and Jesus: The Argument that Shaped Western Civilization (İngilizce). Algora Publishing. s. 129. ISBN . 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. Voltaire was an early convert and considered himself a Deist his entire life
^ Seth A. Roberts (2022). AP European History Premium, 2022-2023: 5 Practice Tests + Comprehensive Review + Online Practice (İngilizce). Simon and Schuster. s. 207. ISBN . 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. Voltaire was vehemently tolerant of all religions but was a deist.
^ "Top Scientists on God: Who Believes, Who Doesn't". The Huffington Post. 14 Mart 2015 tarihinde kaynağından . Erişim tarihi: 13 Mayıs 2013. 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.
^ Werner Heisenberg (2007). Physics and Philosophy: The Revolution in Modern Science. HarperCollins. s. 215. ISBN . Erişim tarihi: 31 Temmuz 2012.
^ Werner Heisenberg (1971). Der Teil und das Ganze. Harper & Row. s. 84. Still, religion is rather a different matter. I feel very much like Dirac: the idea of a personal God is foreign to me.
^ Explorers Club, New York (1981). Ernest Ingersoll (Ed.). Explorers journal, Volumes 59-61. Explorers Club. s. 105. Nominally, Wernher von Braun was a Lutheran, but he was actually agnostic with atheistic overtones until the defeat of Germany. He confided to me that he seemed to have experienced a revelation. He had adopted the religious philosophy of Albert Einstein in which he did not believe in a God who punished the bad and rewarded the good. Instead, he believed in a Supreme Being responsible for the Universe and all it embraces.
^ Ramesh Chopra (2005). Academic Dictionary of Philosophy. Gyan Books. s. 143. ISBN . What Garrison did in the anti-slavery campaign is well known. The clergy to it that Americand do not know equally well that he rejected Christianity and was at the most a deist.
^ "Alfred Adler Biography from Basic Famous People - Biographies of Celebrities and other Famous People". Basic Famous People. 28 Mayıs 1937. 3 Mayıs 2015 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.
^ Charles Paul Enz (2002). No Time to Be Brief: A Scientific Biography of Wolfgang Pauli. Oxford University Press. ISBN . Erişim tarihi: 10 Nisan 2012. 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], 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.'

[1] Michael Lind (2006). What Lincoln Believed: The Values and Convictions of America's Greatest President. Random House Digital, Inc. s. 48. ISBN . Lincoln was known to friends and enemies alike throughout his life as a deist, a feet that illustrates the influence of eighteenth-century thought on his outlook. "I am not a Christian," he told Newton Bateman, the superintendent of education in Illinois.

[2] John B. Remsburg. Abraham Lincoln: Was He a Christian?. Library of Alexandria. ISBN . Washington, like Lincoln, has been claimed by the church; yet, Washington, like Lincoln, was a Deist. This is admitted even by the leading churchmen of his day.

[3] Weishaupt, Johann Adam (1787). Einleitung zu meiner Apologie (Almanca). Grattenauer. s. 39. 6 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 6 Şubat 2022.

[4] Anthony Grafton, Glenn W Most, Salvatore Settis (2010). Professor of History Anthony Grafton, Anthony Grafton, Glenn W Most, Salvatore Settis, Emeritus Professor of the History of Classical Art and Archaeology Salvatore Settis (Ed.). The Classical Tradition (İngilizce). Harvard University Press. s. 901. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. In late 18th-century Bavaria Adam Weishaupt, the radical deist and founder of the freethink- ing Illuminati, took the sobriquet Brother Spartacus.

[5] Albert E. Moyer (1983). American Physics in Transition: A History of Conceptual Change in the Late Nineteenth Century. Springer. s. 40. ISBN . Erişim tarihi: 17 Haziran 2012. This deistic leaning persisted in Mayer's thought.

[6] John Ferguson ((Ed.)). Plato: Republic Book X. Taylor & Francis. s. 15. Anaxagoras was a typical Deist.

[7] Tanner, Jack (2021). The Birth of Ontological Mathematics: The Origin of the Ultimate Intellectual Revolution. Lulu Press. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.

[8] J.W. Roberts (2002). City of Sokrates: An Introduction to Classical Athens (İngilizce). Routledge. s. 191. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.

[9] Herrick, James A. (1997). "Characteristics of British Deism". The Radical Rhetoric of the English Deists: The Discourse of Skepticism, 1680-1750. Studies in Rhetoric/Communication (İngilizce). University of South Carolina Press. ss. 23-49. 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022.

[10] Kidd, Colin (2016). The World of Mr Casaubon (İngilizce). Cambridge University Press. s. 87. ISBN . ISSN 0962-4945. 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022.

[11] Silvia Berti, Françoise Charles-Daubert, R.H. Popkin, (Ed.) (2013). Heterodoxy, Spinozism, and Free Thought in Early-Eighteenth-Century Europe. Studies on the Traité des Trois Imposteurs (İngilizce). Springer Science & Business Media. s. 243. ISBN . 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022.

[12] . www.britannica.com (İngilizce). 6 Eylül 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 13 Şubat 2022.

[13] Atheist Becomes Theist 6 Mart 2012 tarihinde Wayback Machine sitesinde . - Biola News and communications

[14] Grimes, William (16 Nisan 2010). ""Antony Flew, Philosopher and Ex-Atheist, Dies at 87"". The New York Times. 12 Haziran 2018 tarihinde kaynağından . Erişim tarihi: 27 Ekim 2018. 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."

[15] . Efe Aydal ile #KKHA - Dinler ve İnanışlar, Evrim, Siyaset, LGBTİ. Jahrein, YouTube kanalı. 11 Nisan 2021. 15 Aralık 2021 tarihinde kaynağından arşivlendi. Erişim tarihi: 15 Aralık 2021.

[16] "The Times obituary of Adam Smith". 17 Kasım 2006 tarihinde kaynağından arşivlendi.

[:0-17] ^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j ^k ^l ^m ⁿ ^o ^p Carl Llewellyn Weschcke, Joe H. Slate (2016). The New Science of the Paranormal: From the Research Lab To Real Life (İngilizce). Llewellyn Worldwide. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.

[18] İsmail Şiriner, Hakan Kapucu, Murat Aydın, Farhang Morady, Ümit Çetin, (Ed.) (2010). Politik Iktisat ve Adam Smith (İngilizce). IJOPEC Publication. s. 216. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.

[19] McCabe, Joseph (2000). The Social Record of Christianity (İngilizce). Book Tree. s. 128. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022.

[20] Glenn S. Sunshine (2009). "Charles Colson". Why You Think the Way You Do: The Story of Western Worldviews from Rome to Home (İngilizce). Zondervan Academic. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. Arguably the most important of these was Adam Smith, a Scottish moral theologian by training and a probable deist.

[21] Nadeau, Robert L. (2006). The Environmental Endgame: Mainstream Economics, Ecological Disaster, and Human Survival (İngilizce). Rutgers University Press. s. 91. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.

[:1-22] ^ ^a ^b ^c ^d ^e ^f Raymond A. Hult (2009). American Agnostic: An Appeal for Christian Understanding (İngilizce). Trafford Publishing. s. 11. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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

[23] V. Minorsky. Mongol Place-Names in Mukri Kurdistan (Mongolica, 4), Bulletin of the School of Oriental and African Studies, University of London, Vol. 19, No. 1, pp. 58-81 (1957), p. 66. JSTOR^[]

[24] Henry C. Vedder. Forgotten Books. s. 353. ISBN . To use modern nomenclature, Plato is theist, Aristotle Deist.

[25] Charles Bigg (1895). Neoplatonism. Society for Promoting Christian Knowledge. s. 50. Erişim tarihi: 29 Haziran 2012. 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.

[26] Habermas, Gary R.; Flew, Antony (2009). Baggett, David J. (Ed.). Did the Resurrection Happen?: A Conversation With Gary Habermas and Antony Flew. InterVarsity Press. s. 105. ISBN . Erişim tarihi: 29 Haziran 2012. 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.

[27] Blumenau, Ralph (2014). Philosophy and Living (İngilizce). Andrews UK Limited. ISBN . 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. 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.

[28] Arthur, James (2021). A Christian Education in the Virtues: Character Formation and Human Flourishing. Routledge Research in Character and Virtue Education (İngilizce). Routledge. ISBN . 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. 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.

[29] Francesca Aran Murphy (2004). Art and Intellect in the Philosophy of Étienne Gilson. University of Missouri Press. s. 179. ISBN . Erişim tarihi: 11 Temmuz 2012. But when thirteenth-century Parisian philosophers were atheists, Gilson said, “the deism of Averroës was their natural philosophy”:...

[30] John Watkins (1800). An Universal biographical and historical dictionary: containing a faithful account of the lives, actions, and characters of the most eminent persons of all ages and all countries : also the revolutions of states, and the successions of sovereign princes, ancient and modern. R. Phillips. ...for Averroes was in fact a deist, and equally ridiculed the christian, jewish, and mohammedan religions.

[31] (Almanca). 8 Mart 2002 tarihinde kaynağından arşivlendi.

[32] The Autobiography of Benjamin Franklin 9 Haziran 2008 tarihinde Wayback Machine sitesinde . from earlyamerica.com

[33] "Greg Graffin: Punk-Rock Ph.D." Paste Magazine. 1 Ağustos 2007. 16 Ekim 2007 tarihinde kaynağından . Erişim tarihi: 30 Ağustos 2008. 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.

[34] Gerhard Falk (1995). American Judaism in Transition: The Secularization of a Religious Community. University Press of America. s. 121. ISBN . Erişim tarihi: 24 Haziran 2012. 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.

[Buhler3-35] Bühler, Walter Kaufmann (1987). Gauss: a biographical study. Springer-Verlag. s. 153. ISBN .

[36] "Gauss, Carl Friedrich". Complete Dictionary of Scientific Biography. 2008. 27 Mayıs 2015 tarihinde kaynağından . Erişim tarihi: 29 Temmuz 2012. 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.

[37] Morris Kline (1982). Mathematics: The Loss of Certainty. Oxford University Press. s. 73. ISBN . Erişim tarihi: 29 Temmuz 2012.

[38] W. K. Bühler (2012). Gauss: A Biographical Study (İngilizce). Springer Science & Business Media. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.

[39] Keith Stewart Thomson (2009). The Young Charles Darwin. Yale University Press. s. 109. ISBN . Erişim tarihi: 20 Nisan 2012. 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.

[:2-40] Parker, Andrew (2009). The Genesis Enigma (İngilizce). Random House. s. 96. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. Two British deists — lames Hutton and Charles Lyell - provided evidence to challenge this position.

[41] Joseph Brent (1998). Charles Sanders Peirce: A Life (2 bas.). Indiana University Press. s. 18. ISBN . Erişim tarihi: 24 Eylül 2012. 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.

[42] Deism 2 Ekim 2008 tarihinde Wayback Machine sitesinde . - Entry in the Dictionary of the History of Ideas

[43] . Hollowverse. 17 Ekim 2012 tarihinde kaynağından arşivlendi.

[44] . www.celebatheists.com. 25 Ekim 2012 tarihinde kaynağından arşivlendi. Erişim tarihi: 6 Şubat 2022.

[45] Jack Repcheck (2010). The Man Who Found Time: James Hutton and the Discovery of the Earth's Intiquity. ReadHowYouWant.com. s. 58. ISBN . But Maclaurin had one other major effect on Hutton. Maclaurin was a deist, one who believes in a creator God, a God who designed and built the universe and then set His creation into motion (but does not interfere with the day-to-day workings of the system or the actions of people).

[46] tv4.com. ""Ben deistim"". www.odatv4.com. Erişim tarihi: 5 Şubat 2022. ^[]

[47] Michael D. Gordin (2004). A Well-ordered Thing: Dmitrii Mendeleev And The Shadow Of The Periodic Table. Basic Books. s. 230. ISBN . Erişim tarihi: 30 Ağustos 2012. 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.

[48] Paul H Frampton, Jihn E Kim (2020). History Of Particle Theory: Between Darwin And Shakespeare (İngilizce). World Scientific. s. 71. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.

[49] Freethought Traditions in the Islamic World 14 Şubat 2012 tarihinde Wayback Machine sitesinde . by Fred Whitehead; also quoted in Cyril Glasse, (2001), The New Encyclopedia of Islam, p. 278. Rowman Altamira.

[50] Ma’arrat al-Nuʿman, The Luzumiyat, stanza 35.

[51] Lloyd Ridgeon (2003). Major World Religions: From Their Origins To The Present. Routledge: London. s. 257. ISBN .

[52] "Edward Herbert of Cherbury (1583—1648)". Iep.utm.edu. 16 Nisan 2001. 4 Temmuz 2009 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.

[53] E. O. Wilson (Eylül 2006). The Creation: An Appeal to Save Life on Earth (İngilizce). W. W. Norton & Company, Inc. ISBN .

[54] Penny Sarchet (21 Ocak 2015). ""E. O. Wilson: Religious faith is dragging us down"". New Scientist. 29 Eylül 2015 tarihinde kaynağından . Erişim tarihi: 6 Aralık 2015.

[55] E. O. Wilson, Consilience: The Unity of Knowledge, New York, Knopf, 1998. " "I drifted away from the church, not definitively agnostic or atheistic, just Baptist & Christian no more."

[56] . 13 Aralık 2006 tarihinde kaynağından arşivlendi. Erişim tarihi: 30 Ağustos 2008.

[57] . Literary Criticism (1400–1800). Gale Cengage. 2004. 5 Mart 2016 tarihinde kaynağından arşivlendi. Erişim tarihi: 27 Mayıs 2013. 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.

[58] Michael Patrick Leahy (2007). Letter to an Atheist. Harpeth River Press. s. 55. ISBN .

[59] Peter J. Bowler (2012). Reconciling Science and Religion: The Debate in Early-Twentieth-Century Britain. University of Chicago Press. s. 61. ISBN . Ernest Rutherford seems to have abandoned his Presbyterian up- bringing completely, apart from its moral code. A colleague wrote of him: "I knew Rutherford rather well and under varied conditions from 1903 onwards, but never heard religion discussed; nor have I found in his papers one line of writing connected with it." ...Given the reports quoted above, it is difficult to believe that either Rutherford or Ford was deeply religious in private.

[60] Heilbron, J. L. (2003). Ernest Rutherford : and the explosion of atoms (İngilizce). Oxford University Press. s. 13. ISBN . 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.

[61] Ethan Allen (1784). . 10 Aralık 2004 tarihinde kaynağından arşivlendi. Erişim tarihi: 7 Şubat 2013.

[62] . 21 Ağustos 2009 tarihinde kaynağından arşivlendi. Erişim tarihi: 30 Ağustos 2008.

[63] Victoria Frede (2011). Doubt, Atheism, and the Nineteenth-Century Russian Intelligentsia. University of Wisconsin Pres. s. 57. ISBN . Schiller was no atheist: he preached faith in God and respect for the Bible, but he condemned Christianity (both Catholic and Protestant forms) as a religion of hypocrisy.

[64] "In a commentary on Shaftesbury published in 1720, Gottfried Wilhelm Leibniz, a Rationalist philosopher and mathematician, accepted the Deist conception of God as an intelligent Creator but refused the contention that a god who metes out punishments is evil." Andreas Sofroniou, Moral Philosophy, from Hippocrates to the 21st Aeon, page 197.

[65] "Consistent with the liberal views of the Enlightenment, Leibniz was an optimist with respect to human reasoning and scientific progress (Popper 1963, p.69). Although he was a great reader and admirer of Spinoza, Leibniz, being a confirmed deist, rejected emphatically Spinoza's pantheism: God and nature, for Leibniz, were not simply two different "labels" for the same "thing". Shelby D. Hunt, Controversy in marketing theory: for reason, realism, truth, and objectivity (2003), page 33.

[66] Christopher Ernest Cosans (2009). Owen's Ape & Darwin's Bulldog: Beyond Darwinism and Creationism (İngilizce). Indiana University Press. ss. 102-103. ISBN . In advancing his system of mechanics, Newton claimed that collisions of celestial objects would cause a loss of energy that would require God to intervene from time to time to maintain order in the solar system (Vailati 1997, 37–42). In criticizing this implication, Leibniz remarks: "Sir Isaac Newton and his followers have also a very odd opinion concerning the work of God. According to their doctrine, God Almighty wants to wind up his watch from time to time; otherwise it would cease to move." (Leibniz 1715, 675) Leibniz argues that any scientific theory that relies on God to perform miracles after He had first made the universe indicates that God lacked sufficient foresight or power to establish adequate natural laws in the first place. In defense of Newton's theism, Clarke is unapologetic: "'tis not a diminution but the true glory of his workmanship that nothing is done without his continual government and inspection”' (Leibniz 1715, 676–677). Clarke is believed to have consulted closely with Newton on how to respond to Leibniz. He asserts that Leibniz's deism leads to “the notion of materialism and fate” (1715, 677), because it excludes God from the daily workings of nature.

[67] Gottfried Wilhelm Leibniz (2012). Loptson, Peter (Ed.). Discourse on Metaphysics and Other Writings. Broadview Press. ss. 23-24. ISBN .

[68] . 13 Şubat 2009 tarihinde kaynağından arşivlendi. Erişim tarihi: 30 Ağustos 2008.

[vqr-69] "VQR » The Religion of James Monroe". Vqronline.org. 24 Ekim 2013 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.

[70] Armand Borel (2000). The Mathematical Legacy of Harish-Chandra: A Celebration of Representation Theory and Harmonic Analysis : An AMS Special Session Honoring the Memory of Harish-Chandra, January 9–10, 1998, Baltimore, Maryland. American Mathematical Soc. ss. 40-41. ISBN . The sense of purpose Harish gave to his life had some spiritual, even religious underpinning. His religion was not a traditional one with the usual paraphernalia of stories, rituals, prayers and direct intervention of a personal god. Rather it was on an abstract, philosophical level, a yearning for some universal principle, transcending our lives, which would give a sense to the universe. Mathematics was maybe for him a way to approach it this life.

[71] Domenico Monetti. . 6 Ocak 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 24 Haziran 2012. "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.

[72] Weyl, Hermann (2009). Pesic, Peter (Ed.). Mind and Nature: Selected Writings on Philosophy, Mathematics, and Physics. Princeton University Press. s. 12. ISBN . Erişim tarihi: 11 Haziran 2012. 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."

[73] June Z. Fullmer (2000). Young Humphry Davy: The Making of an Experimental Chemist, Volume 237. American Philosophical Society. s. 158. ISBN . Erişim tarihi: 24 Haziran 2012. 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.

[74] Yobazlık Bir Fikir Müstehasesidir, Nihâl Atsız, Ötüken Dergisi, 1970, Sayı: 11

[75] . TDV İslam Ansiklopedisi. 24 Eylül 2019 tarihinde kaynağından arşivlendi. Erişim tarihi: 5 Şubat 2022.

[76] . IanAnderson.com. 2007. 22 Nisan 2007 tarihinde kaynağından arşivlendi. In essence, I am somewhere between Deist and Pantheist

[77] James J. Heckman (2009). "James J. Heckman". William Breit, Barry T. Hirsch (Ed.). Lives of the Laureates, Fifth Edition: Twenty-three Nobel Economists (5 bas.). MIT Press. ss. 303-304. ISBN . Erişim tarihi: 24 Eylül 2012. If I had any religion at that time, it was Deism. I was impressed by God the watchmaker.

[78] Russell McCormmach (2004). Speculative Truth: Henry Cavendish, Natural Philosophy, and the Rise of Modern Theoretical Science. Oxford University Press. s. 29. ISBN . Erişim tarihi: 15 Haziran 2012. 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.

[79] Joseph McCabe (1945). A Biographical Dictionary of Ancient, Medieval, and Modern Freethinkers. Haldeman-Julius Publications. 23 Mart 2013 tarihinde kaynağından arşivlendi. Erişim tarihi: 30 Haziran 2012.

[80] Dickinson, Henry Winram; Jenkins, Rhys; Committee of the Watt Centenary Commemoration (1927). James Watt and the steam engine: the memorial volume prepared for the Committee of the Watt centenary commemoration at Birmingham 1919. Clarendon press. s. 78. It is difficult to say anything as to Watt's religious belief, further than that he was a Deist.

[81] Delumeau, Jean; O'Connell, Matthew (2000). History of Paradise: The Garden of Eden in Myth and Tradition. University of Illinois Press. s. 223. ISBN . Like Erasmus Darwin and unlike Cabanis, Lamarck was a deist.

[82] Denis Alexander. 21. Yüzyılda Din ve Bilim: Matris’i Yeniden Oluşturmak. 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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

[83] Jones, Richard H. (2012). For the Glory of God: The Role of Christianity in the Rise and Development of Modern Science, The History of Christian Ideas and Control Beliefs in Science (İngilizce). University Press of America. s. 114. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.

[84] Mayr, Ernst (1997). Evolution and the Diversity of Life: Selected Essays (İngilizce). Harvard University Press. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.

[85] "The dividing line between Deism and atheism among the Philosophes was often rather blurred, as is evidenced by Le Rêve de d'Alembert (written 1769; "The Dream of d'Alembert"), which describes a discussion between the two "fathers" of the Encyclopédie: the Deist Jean Le Rond d'Alembert and the atheist Diderot." Andreas Sofroniou, Moral Philosophy, from Hippocrates to the 21st Aeon, page 197.

[86] . Hollowverse. 8 Ekim 2012 tarihinde kaynağından arşivlendi. 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"

[87] "John Muir". NNDB.com. 14 Mayıs 2015 tarihinde kaynağından . Erişim tarihi: 18 Temmuz 2012.

[88] . JewishEncyclopedia.com. 26 Eylül 2011 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.

[89] Haakonssen, Knud, (Ed.) (2006). The Cambridge History of Eighteenth-century Philosophy (İngilizce). 1. Cambridge University Press. s. 1227. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. TOLAND, JOHN b. Inishowen peninsula, Donegal, Ireland, 1670; d. Putney, London, 1722. Deist philosopher, historian, and man of letters.

[90] "MICHAEL J. THOMPSON - JOHN LOCKE IN JERUSALEM - LOGOS 4.1 WINTER 2005". Logosjournal.com. 3 Ekim 2013 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.

[91] . relijournal.com/. 23 Eylül 2006. 4 Ekim 2013 tarihinde kaynağından arşivlendi. Erişim tarihi: 9 Kasım 2012.

[92] Verne, Jules; Poe, Edgar Allan (2012). "Jules Verne, Ghostbuster". The Sphinx of the Ice Realm: The First Complete English Translation ; with the Full Text of The Narrative of Arthur Gordon Pym by Edgar Allan Poe. Walter, Frederick Paul tarafından çevrildi. SUNY Press. s. 406. ISBN . And despite what some have said, Verne isn't much different. His early biographers laid stress on his Roman Catholicism—his grandson (Jules-Verne, 63) called him “deistic to the core, thanks to his upbringing”—yet his novels rarely have any spiritual content other than a few token appeals to the almighty.

[93] Costello, Peter (1978). Jules Verne, Inventor of Science Fiction. Scribner. s. 34. ISBN . Verne was to spend his life trying to escape from both, moving as he grew older towards anarchy and a more generalised deism.

[94] Kendrick Oliver (2012). To Touch the Face of God: The Sacred, the Profane, and the American Space Program, 1957–1975 (İngilizce). JHU Press. ISBN . 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.

[95] Arthur B. Evans (2007). The Kip Brothers. Wesleyan University Press. s. 412. ISBN . But Verne's oeuvre cannot be characterized as Christian – there is never a mention of Christ, and most of his Voyages extraordinaires seem to be built around a rather deist philosophy of "Aide-toi et le Ciel t'aidera" (God helps those who help themselves). As Jean Chesneaux once remarked: "Despite fairly frequent references to Providence, to the Supreme Being, he [Verne] is fundamentally a rationalist... (The Political and Social Ideas of Jules Verne [London: Thames and Hudson, 1972],82).

[96] Hodapp, Christopher; Von Kannon, Alice (2007). The Templar Code For Dummies. John Wiley & Sons. s. 256. ISBN . Erişim tarihi: 9 Temmuz 2012. 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.

[97] Eugène Müntz (2011). Leonardo Da Vinci. Parkstone International. s. 80. ISBN . To begin with, even if it could be shown – and this is precisely one of the points most in dispute – that Leonardo had broken with the teachings of the Catholic Church, it would still be nonetheless certain that he was a deist and not an atheist or materialist.

[98] Ludwig Boltzmann: His Later Life and Philosophy, 1900-1906. The philosopher. Springer. 1995. s. 3. ISBN . Boltzmann's tendency to think that the methods of theoretical physics could be applied to all fields with profit both within and outside of science apparently made it difficult for him to sympathize with most religion. His own religious position as given above seems to emphasize hope rather than belief, as if he hoped that good luck would come to him without specifying whether this would be caused by Divine Intervention, Divine Providence, or by natural or historical forces not yet understood by science or whose occurance or timing one could not yet predict. But in the same letter to Brentano he maintains: "I pray to my God just as ardently as a priest does to his."

[99] Ludwig Boltzmann: His Later Life and Philosophy, 1900-1906. The philosopher. Springer. 1995. s. 4. ISBN . Boltzmann in optimistic moods liked to think of himself as an idealist in the sense of having high ideals and a materialist in all three major senses enjoying the material world, opposing spiritualist philosophy, and reducing reality to matter... Boltzmann may not have been an ontological materialist, at least not in a classical sense and not in his methodology of science but rather closer to the phenomenalistic positions normally associated with David Hume and Ernst Mach.

[100] Alvarez: adventures of a physicist. Basic Books. 1987. s. 279. ISBN . Erişim tarihi: 8 Haziran 2012. 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.

[101] . Lysanderspooner.org. 3 Kasım 2014 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.

[adherents1-102] "Famous Deists". Adherents.com. 3 Mayıs 2015 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.

[103] Smith, Gary Scott (2021). Mark Twain: Preacher, Prophet, and Social Philosopher (İngilizce). Oxford University Press. s. 154. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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.

[104] Dale Essary. "A Review of Martin Gardner's 'Did Adam and Eve Have Navels? Discourses on Reflexology, Numerology, Urine Therapy, and Other Dubious Subjects'". 24 Eylül 2015 tarihinde kaynağından . Erişim tarihi: 18 Temmuz 2012. 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.

[105] Carpenter, Alexander (2008). ""Martin Gardner on Philosophical Theism, Adventists and Price" Interview, 17 October 2008". Spectrum. 6 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 6 Şubat 2022.

[106] . Onr.com. 31 Mayıs 2009. 29 Nisan 2009 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.

[107] Jerram Barrs. . 7 Ağustos 2008 tarihinde kaynağından arşivlendi.

[108] Nancy Thorndike Greenspan (2005). The End of the Certain World: The Life and Science of Max Born : the Nobel Physicist who Ignited the Quantum Revolution. Basic Books. ss. 58-62. ISBN . Erişim tarihi: 19 Haziran 2012. 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."

[109] Rit Nosotro (2003). . HyperHistory.net. 26 Nisan 2013 tarihinde kaynağından arşivlendi. Erişim tarihi: 19 Haziran 2012. 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."

[110] ublished, Matt Stocks (5 Aralık 2016). . loudersound (İngilizce). 20 Eylül 2020 tarihinde kaynağından arşivlendi. Erişim tarihi: 13 Şubat 2022.

[111] . 9 Nisan 2008. 9 Nisan 2008 tarihinde kaynağından arşivlendi. Erişim tarihi: 13 Şubat 2022.

[112] J. L. Heilbron (1986). The Dilemmas of an Upright Man: Max Planck and the Fortunes of German Science. Harvard University Press. s. 198. ISBN . Erişim tarihi: 9 Eylül 2012. 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.

[113] Ravi S. Iyer (2018). Who am I? I am I - Ultimate Existential Reality Answer; Vedanta; God and Science conversation (İngilizce). s. 52. ISBN . 14 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 14 Şubat 2022. 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."

[114] "Modern History Sourceboook: Robespierre: the Supreme Being". Fordham.edu. 8 Ekim 2014 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.

[115] Tatyana Klevantseva. . RT.com. 6 Eylül 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 10 Temmuz 2012. A supporter of deism, he materialistically examined natural phenomena.

[116] Galina Evgenʹevna Pavlova, Aleksandr Sergeevich Fedorov (1980). Mikhail Vasilievich Lomonosov: his life and work (İngilizce). Mir. s. 161. 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. 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.

[117] Kahn, Andrew (2008). Pushkin's Lyric Intelligence (İngilizce). Oxford University Press. s. 130. ISBN . 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.

[118] "Reform Judaism and the relationship to Deism". Sullivan-county.com. 23 Nisan 2015 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.

[119] Hecht, Jennifer Michael (2003). Doubt: A History: The Great Doubters and Their Legacy of Innovation from Socrates and Jesus to Thomas Jefferson and Emily Dickinson (İngilizce). Harper San Francisco. ss. 227-230. ISBN .

[120] Stroumsa, Sarah (1999). Freethinkers of Medieval Islam: Ibn Al-Rawandi, Abu Bakr Al-Razi and Their Impact on Islamic Thought. Brill.

[121] Erdem, Hüsameddin. . TDV İslam Ansiklopedisi. 12 Aralık 2019 tarihinde kaynağından arşivlendi. Erişim tarihi: 13 Şubat 2022. 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.

[122] Groff, Peter (2007). Islamic Philosophy A-Z (İngilizce). Edinburgh: Edinburgh University Press. ss. 180-181. ISBN . Elsewhere, he argues that all human beings have the same fundamental capacity for reason and that the apparent inequality of people in this respect is ultimately a function of opportunity, interest and effort. Accordingly, al-Razi takes a rather dim view of prophecy, which in his view is both unnecessary and delusional, and indeed he criticizes all revealed religions as provincial and divisive. No one individual or group can legitimately claim a monopoly on the truth; each succeeding generation has the ability to improve upon and even transcend its predecessor's insights through rational argumentation and empirical inquiry.

[123] Goodman, Lenn (1995). Audi, Robert (Ed.). The Cambridge Dictionary of Philosophy. Cambridge: The Cambridge University Press. ss. 20-21. ISBN . In keeping with the Epicureanism he might have imbibed from Galenic sources, he rejects special prophecy as imposture, arguing that reason, God's gift to all alike, is sufficient guidance.

[124] Ronald Bruce Meyer. . ronaldbrucemeyer.com. 6 Ocak 2004 tarihinde kaynağından arşivlendi. Erişim tarihi: 7 Şubat 2013. 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'.'

[125] "Page:Revue des Deux Mondes - 1867 - tome 71.djvu/386 - Wikisource". fr.wikisource.org (Fransızca). 28 Ekim 2011 tarihinde kaynağından arşivlendi. Erişim tarihi: 5 Şubat 2022.

[126] James R. Hansen (2005). First Man: The Life of Neil A. Armstrong. Simon and Schuster. s. 33. ISBN . Erişim tarihi: 25 Ağustos 2012. 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.”

[127] Talia Soghomonian (3 Ağustos 2008). "Nick Cave". musicomh.com. 2 Şubat 2012 tarihinde kaynağından . Erişim tarihi: 20 Mart 2013. 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.'

[128] "Nick Cave on The Death of Bunny Munro". The Guardian. 11 Eylül 2009. 27 Aralık 2012 tarihinde kaynağından . Erişim tarihi: 20 Mart 2013. Do I personally believe in a personal God? No.

[129] "Clash in Cambridge: Scientific American". Sciam.com. 12 Eylül 2005. 14 Kasım 2007 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.

[130] Brown, Rex (2013). Official Truth, 101 Proof: The Inside Story of Pantera. Hachette UK. ISBN . 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022.

[131] Robert Hooke and the English Renaissance. Gracewing Publishing. 2005. ss. 26-27. ISBN . It seems possible that the mature Hooke may have been something of a Deist: a man who believed in and revered the Great Creator God, but who may have been quietly sceptical on such points as the Incarnation, the Resurrection, and the Sacraments. But very importantly, he seems to have kept his inner thoughts to himself, and probably steered clear of religious questions even when drinking coffee with friends who were deans and bishops. ...One suspects, however, that the undisclosed privacy of Robert Hooke's personal beliefs on matters of religion was best summed up by Waller when he said: 'If he was particular in some Matters, let us leave him to the searcher of Hearts.'

[132] "Robert Owen - The community at New Harmony | Britannica". www.britannica.com (İngilizce). 6 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 6 Şubat 2022.

[133] Leopold, Richard William (1940). Robert Dale Owen, A Biography. Harvard Historical Studies. Vol. 45 (İngilizce). Cambridge, Massachusetts: Harvard University Press. s. 8. ISSN 0073-053X. OCLC 774894. 6 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 6 Şubat 2022.

[134] Donald E. Pitzer (Bahar 2014). "Why New Harmony is World Famous". Traces of Indiana and Midwestern History. Indianapolis: Indiana Historical Society. 26 (2): 12.

[135] Ryan Rokicki (Bahar 2014). "Science in Utopia: New Harmony's Naturalistic Legacy". Traces of Indiana and Midwestern History. Indianapolis: Indiana Historical Society. 26 (2): 52.

[136] Harrison, John (2009). Robert Owen and the Owenites in Britain and America: The Quest for the New Moral World (İngilizce). Taylor & Francis. s. 72. ISBN . 6 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 6 Şubat 2022. We have it on authority of Robert Dale Owen that his father was a deist.

[137] Sidney Pollard, Robert Owen, John Salt (1971). Sidney Pollard, John Salt (Ed.). Robert Owen, Prophet of the Poor: Essays in Honour of the Two Hundredth Anniversary of His Birth (İngilizce). Bucknell University Press. s. 166. ISBN . 6 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 6 Şubat 2022. In religion, Robert owen was both a deist and a millennialist, a child of the Enlightenment and an example of enthusiasm.

[138] Romero, Alexis (20 Mayıs 2016). . The Philippine Star. 21 Mayıs 2016 tarihinde kaynağından arşivlendi. Erişim tarihi: 21 Mayıs 2016.

[139] Sidcon, Gino (20 Mayıs 2016). . Manila Bulletin. 27 Mayıs 2016 tarihinde kaynağından arşivlendi. Erişim tarihi: 21 Mayıs 2016.

[140] News, G. M. A. . GMA News Online (İngilizce). 22 Mayıs 2016 tarihinde kaynağından arşivlendi. Erişim tarihi: 5 Şubat 2022.

[141] Ho, Alex (23 Ocak 2016). . News. CNN Philippines. 31 Mayıs 2016 tarihinde kaynağından arşivlendi. Erişim tarihi: 21 Mayıs 2016.

[142] James R. Wible (Nisan 2009). "Economics, Christianity, and Creative Evolution: Peirce, Newcomb, and Ely and the Issues Surrounding the Creation of the American Economic Association in the 1880s" (PDF). s. 43. 22 Temmuz 2013 tarihinde kaynağından (PDF). Erişim tarihi: 5 Haziran 2012. 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).

[143] In a correspondence on the matter Edison said: "You have misunderstood the whole article, because you jumped to the conclusion that it denies the existence of God. There is no such denial, what you call God I call Nature, the Supreme intelligence that rules matter. All the article states is that it is doubtful in my opinion if our intelligence or soul or whatever one may call it lives hereafter as an entity or disperses back again from whence it came, scattered amongst the cells of which we are made." New York Times. October 2, 1910, Sunday.

[144] "Jefferson's Religious Beliefs". monticello.org. Thomas Jefferson Foundation, Inc. 18 Mayıs 2015 tarihinde kaynağından . Erişim tarihi: 7 Şubat 2013.

[145] Michael Corbett and Julia Mitchell Corbett, Politics and religion in the United States (1999) p. 68

[146] (Ocak 2005). . First Things: A Monthly Journal of Religion and Public Life, 149. ss. 25ff. 30 Aralık 2010 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Mart 2013.

[147] Stephen H. Webb (2004). American providence: a nation with a mission (İngilizce). Bloomsbury Academic. s. 35. ISBN . 6 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 6 Şubat 2022.

[148] "Modern History Sourcebook: Thomas Paine: Of the Religion of Deism Compared with the Christian Religion". Fordham.edu. 14 Ağustos 2014 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.

[149] . www.celebatheists.com. 25 Ekim 2012 tarihinde kaynağından arşivlendi. Erişim tarihi: 5 Şubat 2022.

[150] "Victor Hugo". Nndb.com. 21 Nisan 1915. 25 Mayıs 2015 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.

[151] Jennifer Michael Hecht (2003). The End of the Soul: Scientific Modernity, Atheism, and Anthropology in France (İngilizce). Columbia University Press. s. 18. ISBN . 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. 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!

[152] The Andover Review (İngilizce). 5. Houghton, Mifflin and Company. 1886. s. 145. 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. Yet France was never atheistic , not even in the time of the Terror , and Victor Hugo could not be anything but a deist .

[153] Gossip of the week (İngilizce). 1. 1885. s. 128. 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. 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.

[154] "Arşivlenmiş kopya". 15 Nisan 2015 tarihinde kaynağından . Erişim tarihi: 15 Nisan 2015.

[155] Paul Hazard (1954). European thought in the eighteenth century from Montesquieu to Lessing (İngilizce). ss. 412-15.

[156] Michael E. Hattersley (2009). Socrates and Jesus: The Argument that Shaped Western Civilization (İngilizce). Algora Publishing. s. 129. ISBN . 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. Voltaire was an early convert and considered himself a Deist his entire life

[157] Seth A. Roberts (2022). AP European History Premium, 2022-2023: 5 Practice Tests + Comprehensive Review + Online Practice (İngilizce). Simon and Schuster. s. 207. ISBN . 13 Şubat 2022 tarihinde kaynağından . Erişim tarihi: 13 Şubat 2022. Voltaire was vehemently tolerant of all religions but was a deist.

[158] "Top Scientists on God: Who Believes, Who Doesn't". The Huffington Post. 14 Mart 2015 tarihinde kaynağından . Erişim tarihi: 13 Mayıs 2013. 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.

[159] Werner Heisenberg (2007). Physics and Philosophy: The Revolution in Modern Science. HarperCollins. s. 215. ISBN . Erişim tarihi: 31 Temmuz 2012.

[160] Werner Heisenberg (1971). Der Teil und das Ganze. Harper & Row. s. 84. Still, religion is rather a different matter. I feel very much like Dirac: the idea of a personal God is foreign to me.

[161] Explorers Club, New York (1981). Ernest Ingersoll (Ed.). Explorers journal, Volumes 59-61. Explorers Club. s. 105. Nominally, Wernher von Braun was a Lutheran, but he was actually agnostic with atheistic overtones until the defeat of Germany. He confided to me that he seemed to have experienced a revelation. He had adopted the religious philosophy of Albert Einstein in which he did not believe in a God who punished the bad and rewarded the good. Instead, he believed in a Supreme Being responsible for the Universe and all it embraces.

[162] Ramesh Chopra (2005). Academic Dictionary of Philosophy. Gyan Books. s. 143. ISBN . What Garrison did in the anti-slavery campaign is well known. The clergy to it that Americand do not know equally well that he rejected Christianity and was at the most a deist.

[163] "Alfred Adler Biography from Basic Famous People - Biographies of Celebrities and other Famous People". Basic Famous People. 28 Mayıs 1937. 3 Mayıs 2015 tarihinde kaynağından . Erişim tarihi: 4 Temmuz 2010.

[164] Charles Paul Enz (2002). No Time to Be Brief: A Scientific Biography of Wolfgang Pauli. Oxford University Press. ISBN . Erişim tarihi: 10 Nisan 2012. 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], 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.'