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They do not exist after death." Ĭārvākan philosophy is now known principally from its Astika and Buddhist opponents. Already in the sixth century BCE Ajita Kesakambalin was quoted in Pali scriptures by the Buddhists with whom he was debating, teaching that "with the break-up of the body, the wise and the foolish alike are annihilated, destroyed. These ancient schools of generic skepticism had started to develop far earlier than the Mauryan period. The thoroughly materialistic and antireligious philosophical Cārvāka (also known as Lokayata) school that originated in India with the Bārhaspatya-sūtras (final centuries BCE) is probably the most explicitly atheist school of philosophy in the region, if not the world. Mimamsa persists in some subschools of Hinduism today. The early Mimamsakas believed in an adrishta ("unseen") that is the result of performing karmas ("works") and saw no need for an Ishvara ("God") in their system. Its core tenets were ritualism ( orthopraxy), antiasceticism and antimysticism. The Mimamsa school saw their primary enquiry was into the nature of dharma based on close interpretation of the Vedas. 700 CE, and for some time in the Early Middle Ages exerted near-dominant influence on learned Hindu thought. The foundational text for the Mimamsa school is the Purva Mimamsa Sutras of Jaimini (c. The school dominated Hindu philosophy in its day, but declined after the tenth century, although commentaries were still being written as late as the sixteenth century. They believed in a dual existence of Prakriti ("nature") and Purusha ("consciousness") and had no place for an Ishvara ("God") in its system, arguing that the existence of Ishvara cannot be proved and hence cannot be admitted to exist. The school was both dualistic and atheistic. The origins of the school are much older and are lost in legend. The principal text of the Samkhya school, the Samkhya Karika, was written by Ishvara Krishna in the fourth century CE, by which time it was already a dominant Hindu school. Within the astika ("orthodox") schools of Hindu philosophy, the Samkhya and the early Mimamsa school did not accept a creator-deity in their respective systems. Some Buddhist philosophers assert that belief in an eternal creator god is a distraction from the central task of the religious life. There is a fundamental incompatibility between the notion of gods and basic Buddhist principles, at least in some interpretations. Deities are not seen as necessary to the salvific goal of the early Buddhist tradition their reality is explicitly questioned and often rejected. These religions offered a philosophic and salvific path not involving deity worship.
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In the East, a contemplative life not centered on the idea of deities began in the sixth century BCE with the rise of Jainism, Buddhism, and various sects of Hinduism in India, and of Taoism in China. Nasadiya Sukta, concerns the origin of the universe, Rig Veda, 10:129-6 They even appeared to lack simple superstitions, according to travelers' reports. Their dead were buried without special ceremonies or accompanying items and received no further attention. There were no totems, no deities, and no spirits. Will Durant, in his The Story of Civilization, explained that certain pygmy tribes found in Africa were observed to have no identifiable cults or rites. Philosophical atheist thought began to appear in Europe and Asia in the sixth or fifth century BCE. Within the astika ("orthodox") schools of Hindu philosophy, the Samkhya and the early Mimamsa school did not accept a creator deity in their respective systems. In the East, a contemplative life not centered on the idea of deities began in the sixth century BCE with the rise of Indian religions such as Jainism, Buddhism, and various sects of Hinduism in ancient India, and of Taoism in ancient China. The English term 'atheist' was used at least as early as the sixteenth century and atheistic ideas and their influence have a longer history. The infant would have no evidence for any view on the topic.
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It is an important distinction because young children are not 'atheists' simply because they have no view on God or gods. This is not to be confused with 'negative atheism' (or agnosticism) which declares that there is no evidence or knowledge about gods or god and thus has no belief in reference to a God or gods. In a narrower sense, atheism is specifically the position that there are no deities and any statements to the contrary are false ones. Atheism is in the broadest sense a rejection of any belief in the existence of deities.