“God” would be in addition to whatever else or not a name that returns us to that never fully displaced, or as-only-displaced, “my” in its universal quasi-adjacency to any all and all particularity or “the any”: the pure or originary natural, the natural itself or ultranatural.
Simply to assert, as Hart very much seems to, that the truth of a religious tradition is utterly severable from every particular element of that tradition, that it is essentially irrelevant to the inquiry into religion what the mass of believers believe or say they believe or are asked to believe, is, for the atheist, bad faith: a mere changing of the subject if not a deception.
“…the odd paradox whereby Bakunin, the greatest anarchist of the nineteenth century, had to become in theory the theologian of the anti-theological and in practice the dictator of an anti-dictatorship.”
The notion of a non-existence of theological fact is the opposite of the atheist thought, which originates in, constitutes, and upholds a position on its own absolute theological facticity. The doubt as to the existence of theological fact at all would be the beginning of the agnostic or possibly the anismic, not the atheist, inquiry.
Libertarianism is infant liberal-democracy, the arrested development of the polity fixated at the level of the pre-socialized or socialization-resistant individual – the pre-dialogical, self-sufficient, natural “I-atheist.”
