DOCSLIB.ORG

Information to Users

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Information to Users THE PHILOSOPHICAL IMPLICATIONS OF THE CONFLICT BETWEEN SECULAR HUMANISM AND JUDEO- CHRISTIAN TRADITIONALISM IN THE PUBLIC SCHOOLS: AN EXAMINATION OF "FAMILY LIFE" EDUCATION Item Type text; Dissertation-Reproduction (electronic) Authors SHEA, VICTORIA ANNE Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 10/10/2021 13:55:06 Link to Item http://hdl.handle.net/10150/188131 INFORMATION TO USERS This reproduction was made from a copy of a manuscript sent to us for publication and microfilming. While the most advanced technology has been used to pho­ tograph and reproduce this manuscript. the quality of the reproduction is heavily dependent upon the quality of the material submitted. Pages in an,rmanuscript may have indistinct print. In all cases the best available copy has been filmed. The following explanation of techniques is provided to help clarify notations which may appear on this reproduction. 1. Manuscripts may not always be complete. When it is not possible to obtain missing pages. a note appears to indicate this. 2. When copyrighted materials are removed from the manuscript. a note ap­ pears to indicate this. 3. Oversize materials (maps. draWings. and charts) are photographed by sec­ tioning the original. beginning at the upper left hand comer and continu­ ing from left to right in equal sections with small overlaps. Each oversize page is also filmed as one exposure and is available. for an additional charge. as a standard 35mm slide or in black and white paper format. * 4. Most photographs reproduce acceptably on positive microfilm or micro­ fiche but lack clarity on xerographic copies made from the microfilm. For an additional charge. all photographs are available in black and white standard 35mm slide format. * *For more information about black and white slides or enlarged paper reproductions. please contact the Dissertations Customer Services Department. 8603351 Shea, Victoria Anne THE PHILOSOPHICAL IMPLICATIONS OF THE CONFLICT BETWEEN SECULAR HUMANISM AND JUDEO-CHRISTIAN TRADITIONALISM IN THE PUBLIC SCHOOLS: AN EXAMINATION OF "FAMILY LIFE" EDUCATION The University of Arizona PH.D. 1985 University Microfilms International 300 N. Zeeb Road, Ann Arbor, MI48106 Copyright 1985 by Shea, Victoria Anne All Rights Reserved PLEASE NOTE: In a" cases this material has been filmed in the best possible way from the available copy. Problems encountered with this document have been identified here with a check mark_-I_. 1. Glossy photographs or pages __ 2. Colored illustrations, paper or print ___ 3. Photographs with dark background __ 4. Illustrations are poor copy __ 5. Pages with black marks, not original copy __ 6. Print shows through as there is tf;!xt on both sides of page ___ 7. Indistinct, broken or sma" print on several pages vi 8. Print exceeds margin requirements __ 9. Tightly bound copy with print lost in spine ___ 10. Computer printout pages with indistinct print ___ 11. Page(s) ____ lacking when material received, and not available from school or author. 12. Page(s) ____ seem to be missing in numbering only as text follows. 13. Two pages numbered ___. Text follows. 14. Curling and wrinkled pages __ 15. Dissertation contains pages with print at a slant, filmed as received ____ 16. Other ____________________________ University Microfilms International THE PHILOSOPHICAL IMPLICATIONS OF THE CONFLICT BETWEEN SECULAR HUMANISM AND JUDEO-CHRISTIAN TRADITIONALISM IN THE PUBLIC SCHOOLS: AN EXAMINATION OF "FAMILY LIFE" EDUCATION by Victoria Anne Shea A Dissertation Submitted to the Faculty of the DEPARTMENT OF EDUCATIONAL FOUNDATIONS In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY In the Graduate College THE UNIVERSITY OF ARIZONA 198 5 Copyright 1985 Victoria Anne Shea THE UNIVERSITY OF ARIZONA GRADUATE COLLEGE As members of the Final Examination Committee, we certify that we have read the dissertation prepared by ----------------------------------------------Victoria Anne Shea entitled ______________T_h_e __ P_h_i_l_o_s_o~p_h_i_c_a_l __ I_m~p_l_i_c_a_t_i_o_n_s __o_f __t_h_e __C_o_n_f_l_i_c_t _______ between Secular Humanism and Judeo-Christian Traditionalism in the Public Schools: An Examination of "Family Life" Education and recommend that it be accepted as fulfilling the dissertation requirement for the Degree of Doctor of Philosophy • Date Date Date ~/ Date Date Final approval and acceptance of this dissertation is contingent upon the candidate's submission of the final copy of the dissertation to the Graduate College. I hereby certify that I have read this dissertation prepared under my direction and recommend that it be accepted as fulfilling the dissertation STATEMENT BY AUTHOR This dissertation has been submitted in partial fulfillment of requirements for an advanced degree at The University of Arizona and is deposited in the University Library to be made available to borrowers under the rules of the Library. Brief quotations from this dissertation are allowable without special permission, provided that accurate acknowledgment of source is made. Requests for permission for extended quotation from or repro­ duction of this manuscript in whole or in part may be granted by the copyright holder. SIGNED: )lc±M.i l\ =Ilnm.L ~kCR.,... ACKNOWLEDGEMENTS My thanks to Dr. Ronald Graham and Dr. Onalee McGraw for their support and encouragement especially during the formulative stages of this project. I am greatly appreciative of Dr. Edward Wynne of the University of Illinois at Chicago who generously "took me on" as another doctoral student by offering to be a long-distance unofficial committee member. His straightforward guidance and criticism, together with his practical approach and continual support were invaluable. Gratitude is to be expressed to two of my committee members in particular, Dr. John Chilcott, and Dr. Donal Sacken. I appreciate their willingness to work with me in absentia and their availability for unscheduled consultation over the telephone. Locally I wish to thank Cheri Mizener, Irene Walkemeyer, and Helene Lemnah for their faith, support, and loving care of our two sons during this project. Without the expertise and helpful attitude of my typist, Caroline Ryan, this study would not have met its r~quired deadlines. I appreciate the encouragement of my parents and Mr. James Skow, and Dr. John Skow. I also owe thanks in a very special way to Dr. Donald Burger for his support in the completion of this study. Of most importance, my gratitude is expressed to my two small sons, John Kennon and Graham, who patiently awaited the completion of this project. It is to them, and to my generous and loving husband, Ken, that this work is dedicated. iii TABLE OF CONTENTS Page LIST OF TABLES vii ABSTRACT . .. • viii Chapter 1. SECULAR HUMANISM VERSUS THE JUDEO-CHRISTIAN TRADITION IN THE PUBLIC SCHOOLS • • • • • • • • • • 1 Introduction • • • • • • • • • • • • • • • • • • • • • • • • • 1 Statement of the Problem • • • • • 5 Confusion over Definitions • • • • • • • • • 6 Misunderstood Philosophic Assumptions • • 11 Conflict of Beliefs and Values • • • • • • • • • • 13 Purpose of the Study • • • • • • • • • • • • • • • 16 Definitions of the Terms Used • • • • 17 World View . • • • • . • . • 17 Beliefs and Values •• • • • • • • ••• • • • • • • 17 Judeo-Christian Tradition (Traditionalist) ••••• 18 Secular Humanism (Humanist) • • • • • • 19 Significance of the Study • • • • • • • • • • • • • 21 Limitations of the Study • • • • • • • • • • • • • • • 23 Overview of Pinion Unified School Distdct Family Life Education Curriculum • • 25 Organization of the Study 28 2. REVIEW OF THE LITERATURE •• . 30 Literature on the Historical Development of Secular Humanism. 30 Literature on the "Humanism vs. Traditionalism" Controversy in the Public Schools • • • • • • • • • • • • • • •• 43 Beginnings of the Conflict • • • • • •• 43 "Humanism" as Inevitable 45 Reaction Against Humanism • • • • • • • • •• 47 What Do Traditionalists Want? • ••• • • • 48 The Issue of Neutrality • • • • • • • • • • • •• 49 Stereotypes Confuse the Issues • • • • • • • 51 Summary • . • • • • • • • • • • • • • • • • • • 53 Literature on Family Life Education as Exemplifying the Conflict • • • • • • • • • • • • • • • • • • • • • • • •• 56 History and Background of FLE According to Its Developers 56 Some Objections of Traditionalists ••• 62 The Question of "Whose World View?" • • • • • • • • • •• 74 iv v Chapter Page 3. PROCEDURES . 76 Rationale for the Format • • • • . · . · . 76 Development of the Instrument • • • • • · . · . 77 Derivation of the Literature Review • • • • · . 78 Criteria for Selecting Sources • • • • • • • · . 79 Reliability and Validity of Data • • • • • • • • • • • • • • • 81 Selection of FLE Curricula as the Focus of the Study • • • • • 81 Selection of the Sample Curriculum • • • • • • • 84 Criteria for Selecting Sample Lessons • • • • • ••• 86 Supplemental Verification • • • • • • • • • • • 88 Method of the Study • • • ••• • • • • • 89 Analysis of the Data • • • • • • • • • • • • 89 4. PRESUPPOSITIONS OF THE TWO WORLD VIEWS • . 91 Philosophical Assumptions of Secular Humanism and Traditionalism. • • • • • • • . · . 93 Metaphysics ••• • • • • • • • • • . · . · . 94 The Nature of Man • • • • • • • • • • • · . 96
Load more

Recommended publications
  • HUMANISM Religious Practices
    HUMANISM Religious Practices . Required Daily Observances . Required Weekly Observances . Required Occasional Observances/Holy Days Religious Items . Personal Religious Items . Congregate Religious Items . Searches Requirements for Membership . Requirements (Includes Rites of Conversion) . Total Membership Medical Prohibitions Dietary Standards Burial Rituals . Death . Autopsies . Mourning Practices Sacred Writings Organizational Structure . Headquarters Location . Contact Office/Person History Theology 1 Religious Practices Required Daily Observance No required daily observances. Required Weekly Observance No required weekly observances, but many Humanists find fulfillment in congregating with other Humanists on a weekly basis (especially those who characterize themselves as Religious Humanists) or other regular basis for social and intellectual engagement, discussions, book talks, lectures, and similar activities. Required Occasional Observances No required occasional observances, but some Humanists (especially those who characterize themselves as Religious Humanists) celebrate life-cycle events with baby naming, coming of age, and marriage ceremonies as well as memorial services. Even though there are no required observances, there are several days throughout the calendar year that many Humanists consider holidays. They include (but are not limited to) the following: February 12. Darwin Day: This marks the birthday of Charles Darwin, whose research and findings in the field of biology, particularly his theory of evolution by natural selection, represent a breakthrough in human knowledge that Humanists celebrate. First Thursday in May. National Day of Reason: This day acknowledges the importance of reason, as opposed to blind faith, as the best method for determining valid conclusions. June 21 - Summer Solstice. This day is also known as World Humanist Day and is a celebration of the longest day of the year.
    [Show full text]
  • Vol 38 No 2 Schafer Korb Gibbons.Pdf
    Not Your Father’s Humanism by David Schafer, Katy Korb and Kendyl Gibbons The 2004 UUA General Assembly in Fort Worth, Texas, featured a panel presentation by the three HUUmanists named above. They showcased the idea to fellow UUs that the humanism espoused and practiced in our ranks is very different from that of the Manifesto generation, and indeed from the UU humanists of the 1960s and 70s. David Schafer You’ve undoubtedly heard the cliché that every movement carries within itself the seeds of its own destruction. This seems to me just a dramatic way of saying “nothing’s perfect.” But if a movement is imperfect, what, if anything, can be done to correct its imperfections? The 20th century Viennese philosopher, Otto Neurath, may have given us a clue when he likened progress in his own field to “rebuilding a leaky boat at sea.” Nature, as always, provides the answer to this dilemma: that answer is evolution. If you attended the Humanist workshop at the General Assembly in Quebec City a few years ago, you may have heard me say that if, as it’s often alleged, the value of real estate “depends on three factors—location, location, and location”—in nature survival of individuals, groups, and (I would add) organizations depends on three factors— adaptation, adaptation, and adaptation. Adaptation is the key to evolution, and evolutionary change is a central theme in Humanism, and always has been. Humanism lives in the real world. Humanism is at home in the real world. And the real world is a moving target.
    [Show full text]
  • The Goals of Humanism1
    SOUND THE ALARM: THE GOALS OF HUMANISM1 The watchman on the wall of an ancient city had to be alert for signs of danger. His responsibility was to inform others of what he saw. Should he detect a foreign army about to attack, he needed to sound an alarm. In our own American history, we remember the midnight ride of Paul Revere—from Charleston to Medford, and on to Concord and Lexington. So through the night rode Paul Revere And so through the night went his cry of alarm To every Middlesex village and farm.2 Likewise, we must sound an alarm regarding humanism and the dangers it presents to Christians. I wish it were possible for us to shout, as did those watchmen on ancient walls, “The enemy is coming!” But that’s not the message about humanism which we must convey. That message would imply that we are here, and that humanism is off over yonder somewhere. Our message—one which leaves us with a sinking feeling—is more comparable to the announcement that “we’ve got termites in our woodwork!” Humanism is not coming. It’s already here! It has already done much damage. It has already eaten far into the structures of our society. It kills unborn babies. It hurts youth with drugs. It dirties minds with profanity. It turns children against their parents. It robs families of their wealth. It severely damages and often destroys Christian families. If left alone, humanism will eat its way through the country until eventually it has destroyed all Christian homes and churches.
    [Show full text]
  • PAGANISM a Brief Overview of the History of Paganism the Term Pagan Comes from the Latin Paganus Which Refers to Those Who Lived in the Country
    PAGANISM A brief overview of the history of Paganism The term Pagan comes from the Latin paganus which refers to those who lived in the country. When Christianity began to grow in the Roman Empire, it did so at first primarily in the cities. The people who lived in the country and who continued to believe in “the old ways” came to be known as pagans. Pagans have been broadly defined as anyone involved in any religious act, practice, or ceremony which is not Christian. Jews and Muslims also use the term to refer to anyone outside their religion. Some define paganism as a religion outside of Christianity, Judaism, Hinduism, Islam, and Buddhism; others simply define it as being without a religion. Paganism, however, often is not identified as a traditional religion per se because it does not have any official doctrine; however, it has some common characteristics within its variety of traditions. One of the common beliefs is the divine presence in nature and the reverence for the natural order in life. In the strictest sense, paganism refers to the authentic religions of ancient Greece and Rome and the surrounding areas. The pagans usually had a polytheistic belief in many gods but only one, which represents the chief god and supreme godhead, is chosen to worship. The Renaissance of the 1500s reintroduced the ancient Greek concepts of Paganism. Pagan symbols and traditions entered European art, music, literature, and ethics. The Reformation of the 1600s, however, put a temporary halt to Pagan thinking. Greek and Roman classics, with their focus on Paganism, were accepted again during the Enlightenment of the 1700s.
    [Show full text]
  • The Making of Manifesto I Shows, Six Years Later an Attempt at Improving the Document Failed for Want of Support
    fied by a belief in their transcendent real battle of religion is not that of conflict References nature, in their absoluteness independent with other religions, but of a religious fol- Bouquet, A. C. 1948. Hinduism. London: Hutchin- of human initiative. Yet, because they are lower within himself, in order to try to son. not transcendental, not of divine origin, preserve the true values of his faith. Findlay, J. N. 1963. Language, Mind, and Value. they can be easily set aside by the pres- London: Allen & Unwin. This article is excerpted from Raymond Firth's forth- Richardson, Alan and Bowden, John (eds.) 1963. A sure of individual or group human inter- coming book Religion: A Humanist Interpretation New Dictionary of Christian Theology, London: ests. As many wise men have seen, the (Routledge 1996). SCM Press. with its falseness. As Wilson's book The Making of Manifesto I shows, six years later an attempt at improving the document failed for want of support. The last chapter of the book briefly mentions Humanist Manifesto II (1972) Herbert A. Tonne and indicates that Edmund Wilson was recognized as editor emeritus but fails to hen Edmund Wilson was eased out state that Manifesto II was in large mea- Wof his job as Executive Director of "Stripped of embroidery and sure written .by Paul Kurtz. There has the American Humanist Association, he padding, Manifesto l is a state- been some discussion of the development soon thereafter (1967) founded the ment of nonbelief in traditional of a Humanist Manifesto III. Since 1933 Fellowship of Religious Humanism. religion that, nevertheless, does and especially since 1972 there has been During the period in which I was treasurer not wish to offend traditionalists:' so much diversification in opinion among of the Fellowship, Corliss Lamont gave humanists that it would be impossible to the organization $10,000 a year, of which Evolutionary Humanism would become do justice to all versions.
    [Show full text]
  • A Secular Humanist Declaration by Paul Kurtz
    A Secular Humanist Declaration By Paul Kurtz popedomIs Griffin coagulated uneventfully, when she Chan wilt it snoredinodorously. quite? Maudlin and brash Berkley drizzle so oppositely that Matthaeus knoll his guarders. Ken unbind her Tempted on the humanist identity politics impinges on a secular humanism clearly ly different topic, political or that the new york in these include richard dawkins who love Humanism is being threatened and perhaps eclipsed with at new brand of acerbic atheism Paul Kurtz has drafted and released just this week. Those are just so few. A Secular Humanist Declaration Kurtz Paul 97079751494. Buried secrets sometimes differ as humanist declaration by paul? Riprova a humanist declaration by paul kurtz aandrong op een tijdschrift van rensselaer wilson, humanists recognize and declarations and compassion. Worldview & Ethics Secular Humanism Test Flashcards. Humanism in the global measures will who suppress freedom evolved have been around cassie bernall, including several years to bend metal? His or agricultural cultures, such profound impact of by a secular humanist declaration was. How recent surge in. What humanists while humanistic ethics and secular humanists, kurtz was a privileged place your review has declared that universal declaration in to live isolated from? They occur be agnostics, skeptics, atheists, or even dissenting members of a religious tradition. They have long operated under heavy attack by paul kurtz established free inquiry or secular humanists respond to what we deplore the declaration for survival, marriage or organization. There cold also nearly been people who we had a morality but no religious beliefs. United states attempting to secular humanists face in other hand, by means so this declaration of secularism has declared abortion, the use cookies to nourish reason.
    [Show full text]
  • Humanism, Atheism, Agnosticism
    HANDOUT: HUMANISM FACT SHEET Origin: Dates from Greek and Roman antiquity; then, the European Renaissance; then as a philosophic and theological movement in the U.S. and Europe, mid-1800s and again in 1920s and 1930s, through today. Adherents: Number unknown. Two national organizations are the American Humanist Association and the American Ethical Union. Humanist movements and individuals exist in Buddhism, Christianity, Judaism, and especially Unitarian Universalism. Humanism plays a role in many people's beliefs or spirituality without necessarily being acknowledged. Humanism also plays a role in most faiths without always being named. Influential Figures/Prophets: Protagoras (Greek philosopher, 5th c. BCE, "Man is the measure of all things"), Jane Addams, Charles Darwin, John Dewey, Abraham Maslow, Isaac Asimov, R. Buckminster Fuller (also a Unitarian), Margaret Sanger, Carl Rogers, Bertrand Russell, Andrei Sakharov Texts: No sacred text. Statements of humanist beliefs and intentions are found in three iterations of The Humanist Manifesto: 1933, 1973, and 2003; these are considered explanations of humanist philosophy, not statements of creed. The motto of the American Humanist Association is "Good without a God." To humanists, the broadest range of religious, scientific, moral, political, social texts and creative literature may be valued. Clergy: None. Humanism is not a formally organized religion. Many Unitarian Universalist and other, especially liberal, clergy are Humanists or humanist-influenced. For congregations in the Ethical Culture movement (at www.eswow.org/what-is-ethical- culture), professional Ethical Culture Leaders fill the roles of religious clergy, including meeting the pastoral needs of members, performing ceremonies, and serving as spokespeople for the congregation.
    [Show full text]
  • The Religion of Secular Humanism in Public Education Steven M
    Notre Dame Journal of Law, Ethics & Public Policy Volume 3 Article 4 Issue 4 Symposium on Values in Education 1-1-2012 Smith v. Board of School Commissioners: The Religion of Secular Humanism in Public Education Steven M. Lee Follow this and additional works at: http://scholarship.law.nd.edu/ndjlepp Recommended Citation Steven M. Lee, Smith v. Board of School Commissioners: The Religion of Secular Humanism in Public Education, 3 Notre Dame J.L. Ethics & Pub. Pol'y 591 (1988). Available at: http://scholarship.law.nd.edu/ndjlepp/vol3/iss4/4 This Commentary is brought to you for free and open access by the Notre Dame Journal of Law, Ethics & Public Policy at NDLScholarship. It has been accepted for inclusion in Notre Dame Journal of Law, Ethics & Public Policy by an authorized administrator of NDLScholarship. For more information, please contact [email protected]. STUDENT COMMENTS SMITH V. BOARD OF SCHOOL COMMISSIONERS: THE RELIGION OF SECULAR HUMANISM IN PUBLIC EDUCATION STEVEN M. LEE* [A] religious evacuation of the public square cannot be sus- tained, either in concept or in practice. When recog- nizable religion is excluded, the vacuum will be filled by er- satz religion, by religion bootlegged into public space under other names .... 1 INTRODUCTION In a society which has experienced both a dissipation of moral consensus and a revival of religious fundamentalism, moral education in public schools is a sensitive and poten- tially volatile issue. Some would attempt to avert controversy by placing morality beyond the purview of public school cur- ricula. This solution, however, is highly specious.
    [Show full text]
  • What Is Canadian Humanism? the Basic Tenets of Humanism, If One Wants the Elevator Pitch, Come in Compassion, Reason, and Science
    What is Canadian Humanism? The basic tenets of humanism, if one wants the elevator pitch, come in compassion, reason, and science. The more in-depth definitions change from generation to generation while represented within the declarations, manifestos, and statements. Some of the declarations, manifestos, and statements exist for organizations while others as a collective representative of a national stance. Humanism, by this multiple standard, becomes non-singular. The questions return home in the queries about the Canadian flavor of humanism, not by necessity an easy question and, in fact, one needing some exploration. This consideration of humanism as plural implies questions about Canadiana and Canadianisms. Canadianisms are those markers of cultural identity reflected in behaviour – often verbal output - and, mostly, tacit or implicit knowledge with few exceptions, like, “Eh,” or an “ou” sounding as if “oo,” e.g., “Oot” instead of “Out.” Others with some reflection may include kerfuffle, mickey, keener, Canuck, arse, hoser, and, of course, poutine. But this layering of humanism onto cultures can reflect rarer Canadian sensibilities - Molson muscle (potbelly), back bacon (Canadian bacon), rye and ginger (Canadian whiskey and ginger ale), serviette (paper napkin), and Mountie (member of the Royal Canadian Mounted Police or RCMP). Canadiana is often represented with the peculiar character of aloneness, being apart, in search of oneself without others, and simply living in the eternal Great Outdoors. An example of this may come in the Idea of North by the prominent Canadian pianist Glenn Gould, best known for playing Bach – and well, of whom Canadians and other nationals find intrigue decades after Gould’s death.
    [Show full text]
  • Government's Denigration of Religion: Is God the Victim of Discrimination in Our Public Schools?
    Pepperdine Law Review Volume 21 Issue 2 Article 4 1-15-1994 Government's Denigration of Religion: Is God the Victim of Discrimination in Our Public Schools? Michael R. O'Neill Follow this and additional works at: https://digitalcommons.pepperdine.edu/plr Part of the Constitutional Law Commons, Education Law Commons, First Amendment Commons, Religion Law Commons, and the State and Local Government Law Commons Recommended Citation Michael R. O'Neill Government's Denigration of Religion: Is God the Victim of Discrimination in Our Public Schools?, 21 Pepp. L. Rev. Iss. 2 (1994) Available at: https://digitalcommons.pepperdine.edu/plr/vol21/iss2/4 This Comment is brought to you for free and open access by the Caruso School of Law at Pepperdine Digital Commons. It has been accepted for inclusion in Pepperdine Law Review by an authorized editor of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Government's Denigration of Religion: Is God the Victim of Discrimination in Our Public Schools? TABLE OF CONTENTS I. INTRODUCTION ................................. 478 II. SECULAR HUMANISM-MYTH OR REALITY . 482 III. DEFINING "RELIGION" FOR FIRST AMENDMENT PURPOSES ... 486 A. The Ramifications of Defining Religion ......... 488 B. Approaching Religion from a Sociological Perspective ............................... 489 C. The Supreme Court's Ever-Changing Definition of Religion: Substantive vs. Functional ............................... 490 1. The Initial Substantive Approach ........... 490 2. A Move Toward the Center ............... 492 3. The Existing Functional Approach .......... 493 IV. SECULAR HUMANISM Is A RELIGION FOR FIRST AMENDMENT PURPOSES .......................... 499 A. Secular Humanism Comports with the Court's Definition of Religion ................
    [Show full text]
  • 655 F.Supp. 939 (1987)
    http://www.leagle.com/xmlResult.aspx?xmldoc=19871594655FSupp939_11449.xml&docbase=CSLWAR2-1986-2006 SMITH v. BOARD OF SCHOOL COM'RS OF MOBILE COUNTY 655 F.Supp. 939 (1987) Douglas T. SMITH, et al., Plaintiffs, v. BOARD OF SCHOOL COMMISSIONERS OF MOBILE COUNTY, et al., Defendants. Douglas T. SMITH, et al., Plaintiffs, v. George C. WALLACE, Governor of Alabama, et al., Defendants. Civ. A. Nos. 82-0544-BH, 82-0792-BH. United States District Court, S.D. Alabama, S.D. March 4, 1987. As Corrected March 9 and March 19, 1987. [ 655 F.Supp. 940 ] [ 655 F.Supp. 941 ] [ 655 F.Supp. 942 ] FINDINGS OF FACT AND CONCLUSIONS OF LAW HAND, Chief Judge. History of Case For one to have a reasonable understanding of the present posture of this lawsuit, some attention should be given to its history. Original Case On May 28, 1982 Ishmael Jaffree, individually, and as father and next friend of his three children, brought an action against the Board of School Commissioners of Mobile County, its Superintendent, various principals and teachers seeking a declaratory judgment and restraining order against the defendants from maintaining or allowing the maintenance of regular religious prayer services or other forms of religious observances in the Mobile public schools. Jurisdiction was invoked pursuant to Title 28, § 1343(3) and (4) and §§ 2201 and 2202. The cause of action, it was alleged, arose under the First and Fourteenth Amendments to the United States Constitution and pursuant to Title 42, §§ 1983 and 1988. In June the action was amended in order to claim class action privileges.
    [Show full text]
  • HUMANISM and ITS ASPIRATIONS Humanist Manifesto III, a Successor to the Humanist Manifesto of 1933*
    HUMANISM AND ITS ASPIRATIONS Humanist Manifesto III, a successor to the Humanist Manifesto of 1933* Humanism is a progressive philosophy accept our life as all and enough, of life that, without supernaturalism, distinguishing things as they are from affirms our ability and responsibility to things as we might wish or imagine them lead ethical lives of personal fulfillment to be. We welcome the challenges of the that aspire to the greater good of future, and are drawn to and undaunted humanity. by the yet to be known. The lifestance of Humanism—guided by Ethical values are derived from reason, inspired by compassion, and human need and interest as tested by informed by experience—encourages us experience. Humanists ground values in to live life well and fully. It evolved human welfare shaped by human through the ages and continues to circumstances, interests, and concerns develop through the efforts of thoughtful and extended to the global ecosystem people who recognize that values and and beyond. We are committed to ideals, however carefully wrought, are treating each person as having inherent subject to change as our knowledge and worth and dignity, and to making understandings advance. informed choices in a context of freedom consonant with responsibility. This document is part of an ongoing effort to manifest in clear and positive Life’s fulfillment emerges from terms the conceptual boundaries of individual participation in the service Humanism, not what we must believe of humane ideals. We aim for our but a consensus of what we do believe. It fullest possible development and is in this sense that we affirm the animate our lives with a deep sense of following: purpose, finding wonder and awe in the joys and beauties of human existence, its Knowledge of the world is derived by challenges and tragedies, and even in the observation, experimentation, and inevitability and finality of death.
    [Show full text]