Ethical Record Vol

The Ethical Record Vol. 87 No. 6 JULY/AUGUST 1982

EDITORIAL think that hearing the lecturer is AGM, General Committee sufficient; though, again, some who Continue SPES's Activity cannot attend the lectures find the AT THE ANNUAL GENERAL MEETING, reports the most important part of attended by some 70 members (May the publication! 26), one member suggested the Dilemma? No, the interest and Ethical Record was boring; others discussion (and diversity of sugges- have praised changes in its make-up tions) are healthy and should keep and tone of contents. Someone the Editor and Editorial Board wanted many short reports of meet- members on their toes. The Edi- ings (a request which had some torial Board, agreed at the first support). General Committee meeting after Obviously it is impossible to the AGM (June 2), hopes to meet please all of our several hundred soon and at least four times in the members, some scattered from Aus- year and will consider how to im- tralia and Japan to Canada and prove the monthly journal. We the USA; the larger majority in hope to let members have a ques- London, but many widely dispersed tionnaire to help them express their in the UK. Perhaps an eighth to a ideas. tenth of the members attend meet- The first meeting of the General ings, only a smaller proportion fre- Committee also dealt with many quently; some of these want a de- details of organisation in its hard- tailed record of lectures, others concluded on page 3

CONTENTS "Coming to Conway Hall": Norman Bacrac, Professor Bernard Crick, Norma Haemmerle, Ian MacKillop, Phil Rawlings, Adrian Williams . 2 Ethics, Ethical Philosophy and the Role of an Ethical Society: Peter Heales 3 From the Administrative Officer: David Joseph 6 From the Honorary Representative: Ray Lovecy 8 The New General Committee Members 9 Committees, etc. for 1982/3 . 10 Ethics for Today: Peter Heales 13 Viewpoints: Sam Beer, Victor Rose, Vivian Gibson, Dora Bentley, Ray Lovecy . 15 South Place News 19

The views expressed in this journal are not necessarily those of the Society. Microfilm and reprints available—details on request.

PUBLISHED BY THE SOUTH PLACE ETHICAL SOCIETY CONWAY HALL RED LION SQUARE, LONDON WC1 R 4RL Telephone: 01-242 8032 (Answering machine out of hours) SOUTH PLACE ETHICAL SOCIETY

Appointed Lecturers: H. J. Blackham, Lord Brockway, Richard Clements, OBE, T. F. Evans, Peter Ileales, W. H. Liddell, Harry Stopes-Roe, Nicolas Walter Hall Manager: Jim Smith (tel. 01-242 8032) Administrative Officer: David Joseph (tel. 01-242 8033, Wed-Fri) Hon. Representative: Ray Lovecy Chairman General Committee: Norman Bacrac Deputy Chairman: Barbara Smoker Hon. Registrar: Cynthia Blezard Hon. Treasurer: C. E. Barralet . Editor, The Ethical Record: Peter Hunot

COMING EVENTS AT CONWAY HALL

Sunday morning lectures at 11.00 am in the Library July 4. Professor BERNARD CRICIC. Orwell's Comtnonsense and Common Morality. July 11. IAN MACKILLOP. Stanton Colt and South Place: The Expulsion of a Platonist. July 18. PHIL RAWLINGS. The Discovery of the Criminal: The Early History of the Modern Prison.

No Sunday Forums or Socials in Jul). No meetings in August

Informal Tuesday Discussions at 7.00 pm in the Library July 13. The Paradoxes of Consciousness: NORMAN BACRAC. July 20. Community Education: NORMA HAEMMERLE. July 27. Logical Problems for Rationalists: ADRIAN WILLIAMS.

Sunday Concerts Recommence October 3. 1982 at 6.30 pm in the Large Hall. For programme see separate leaflet available in September.

New Members John Brown, as Honorary Registrar, presented the following applications: Laurel Leffmann (London 5W7); Paul Ekins (London SW I I); Susan Loft- house (London SW11); Mr A. Oates (London SE25); Mr J. Porrit (London NW8); Eyvind Tew (London N3); Mrs M. Bardas (London NW2); Dr I. Finkel (London N7); Mrs .1. Tucker (Dartford, Kent); Cyril Clarke (Brom- ley, Kent); Fay Cohen (Hainault, Essex) who were accepted as members at meetings of the General Committee between January and June. • 2

Ethics, Ethical Philosophy and the Role of an Ethical Society By PETER HEALES (Based on his lecture to the Society on February 21, 1982) ETHICS • THE WORD ETHICS has several uses: it may often mean the branch of philosophy devoted to the study of moral principles. I have adopted •the expression "ethical philosophy" as the title of my second section to refer to that use. To begin with, I am using the word "ethics" to mean something very similar to the word "morals": the practical directives which, whether we can articulate them or not, inform our everyday actions and decisions. The word "ethics" has its origins in the .Greek "ethos",, meaning the ."character" or "spirit" of a person or, group. I imagine that in early societies, where life may have been simpler, if a good deal harder, than today, that necessity gave rise to patterns of behaviour within the group. Such patterns would work for the survival of the group. Their usefulness and apparent necessity would ensure that they were not challenged. Obviously there would be a mechanism for transmitting patterns of behaviour to the new generation in the society. There would have to be a form of training, a very certain process for ensuring that the society continued to succeed in its environment. There may never have been societies that worked as simply and naively as I have implied, but basic patterns of life arc perpetuated in all societies. We have all been subject as children to forms of "absolute" training; have been conditioned to patterns of behaviour about which neither we nor our parents and teachers thought we had any option. Theoretically there are very few absolutes in human life, but all societies behave as though their basic patterns are absolute. In our society an infant quite quickly becomes a child who is recognised as having an independent will, some rights and some power of choice. Most of the training and education we can remember is of the directed type which is based on that recognition. Instructions are given, pressure is

concluded from page 1 very difficult years) will now be able working session (continuing from to concentrate on her work as Hon- 6.30 until after 10 pm, from which orary Representative, which she new members left if not exactly in was unanimously asked to continue. a state of shock, but tired and, BARBARA SMOKER Will be Deputy hopefully, satisfied to have covered Chairman of the Committee. JOHN a great deal of business). This BROWN, after four years as Honor- voluntary effort, sometimes tedious, ary Registrar, expressed his wish to is an important contribution to the retire from this position, though as society as is the work on the Sub- he was elected to the committee at committees. Despite the work of the AGM he will continue to assist the paid officers, this voluntary SPES by his participation. CYNTHIA work is vital. BLEZARD was elected Honorary Registrar. NORMAN BACRAC was elected Chairman of the General Com- Details of these and other ap- mittee; RAY LOvECY (who has ably pointments, membership and func- carried out this—again purely vol- tions of the sub-committees, etc. untary—function over the last two are given elsewhere in this issue. 3 applied to get us to choose one option rather than another. We are told that in certain circumstances we "ought" to do this rather than that. Whilst we recognise that we have options about what we DO, our early directed training may well leave us with the feeling that we have no options about the standards by which we should JUDGE our deeds: freedom to choose standards comes later when we learn to "think for ourselves". The need to think for ourselves arises because of the complexity of society, and resultant conflicts between patterns. Unlike my supposed, and perhaps never existing, simple society, we are not trained in one self- consistent pattern of behaviour. We belong at various times to many different sub-groups, each with its values and norms. As children, we learned from our parents, from school, possibly from a church, from clubs and from ad hoc associations with others. Most of us grew up having acquired several different patterns of behaviour, different sets of standards. They have of course been learned in different contexts and seem usually to apply to different situations, but sooner or later they conflict and an ethical problem presents itself. My own attempts to resolve such conflicts have left me with a profound sense of the relativity of ethical principles. I am sure that, for people maturing in our multi-ethnic, multi:cultural society, that sense must be all the stronger. It must be a common human experience to find that patterns of behaviour and assumed values are called into question. When that happens it is very natural to look for guidance. The role of the religious leader has often been to supply that guidance. If we accept it we may feel that we have been "let off the hook"; that we have discovered what is right. For many this is not good enough. Ethics begins to appear as a matter for decision rather than discovery. Values and human objectives must be worked out and put together, often making big demands on our personal resources. We need observation, reason and judgement rather than faith. A second reaction to the challenge is for attention to shift from the individual action, which is the real practical expression of ethical intent, to the reasons for and principles behind the actions. We reason, analyse and justify rather than merely acting. This withdrawal f rom immediacy, the interpolation of a conscious thought process between comprehension and action frequently causes a tension, or "dissonance" between what we would naturally do, and what we reason we ought to do; between the values we possess and the theories we espouse.

ETHICAL PHILOSOPHY

ETHICAL PHILOSOPHY has developed as a rational means of resolving the dissonances and tensions that arise when spontenaiety is challenged. It is by no means the only resource we have to achieve this. But it crystalises the thinking that many people do in their search for principles to guide them and help them control their conduct. In doing this, ethical philosophy abstracts the rationale of conduct from other aspects of human life, and from other considerations. In particular, it distinguishes clearly between questions of ethics and questions of religion. In our history, religion may have had the role of disseminating and enforcing ethical codes, but there is no formal relationship between the two. One precondition of ethics on which most thinkers have agreed is that human beings must be capable of choice; of determining their own actions over at least a fair range of real situations. I believe that such choice really . exists. But many thinkers have argued that all actions are conditioned and in that sense involuntary. If they are right then the sense of free choice we 4 have is illusory, and there is no scope for the application of ratiOnally held principle. If we accept that cogently directly ethical behaviour is possible, then ethical philosophy represents the determined efforts of thinkers to resolve the difficulties by reason. Ethical philosophy polarises into two main approaches. The first is to search for new principles, and new methods of applying them, which will maintain consistency in the new context. This approach follows the general pattern of science: when an existing hypothesis is confounded by new evidence, a new hypothesis is worked out to cover all the known facts. On the level of human experience it represents the attempt to return to an earlier certainty, in the belief that the complexity which confounded it has been mastered. Much traditional philosophy has followed this path. offering THE principle or THE system which gives order to the whole of life. The second approach is to accept the complexity, and ask not what is THE answer, but how do people with different principles and values live together in reasonable harmony. This approach leans more to the analytical, studies the processes that enable people to find common ground, to reach agreement, and to improve mutual understanding. Neither of these approaches is adequate on its own. The first, while offering security and consistency to those who espouse a principle, also leads to resistance and conflict among those who do not accept the principle. The second approach whilst promoting harmony, offers no firm critique of the ethical principles as such. It accepts what it finds, and supplies nothing of its own. Further, we should not assume that everyone puts harmony and agreement above their own reasoning and belief. We therefore have the paradox that an attempt to reach certainty by reason may lead to further confusion, and the attempt to achieve harmony by a rational process could itself produce dissent. This paradox might lead us to the view that ethical philosophy has a task which many traditional philosophers have yet to realise.

THE ROLE OF AN ETHICAL SOCIETY IN THIS COMPLEX and somewhat paradoxical situation, what might be the role of an ethical society? Obviously an ethical society could, like any other, put forward its own worked out positions on issues of importance, competing with other positions for public attention and for influence. Some groups in the humanist movement exist to do just that; some of our own members wish that South Place could do more of it and on more issues. But, throughout its history, South Place has done much more than that, has played other roles which deserve full evaluation. It has, for example, fulfilled for its members something of the function of a "religious" community. I am not now referring to its origins in the Unitarian church, for it has long abandoned any claim to be religious in either the conventional or legal sense. I mean rather that it has provided the vehicle whereby thinking (as opposed to believing) people could share with each other those values and aspirations which they held at the centre of their lives. A second function that South Place bats fulfilled, and continues to fulfil, is that of a "church". Again I use a quasi religious concept, because it is a role traditionally associated with religious establishments, though by no means limited to them. A church is an institution, or social structure, which enables people of like mind to come together for a variety of purposes: to discuss the issues of the day; to share cultural activities; or for sheer 5 social enjoyment. The members of such an institution do not necessarily share important things in the deep sense of a religious community, but they feel in general sympathy with fellow members over important matters. and prefer to join with them in many of their activities. A third role that South Place and our sister societies have played, is that of a rationalising influence on society at large. Through our members and their activities in many public arenas, we have helped to lead society away from emotive and dogmatic responses to situations. This move is not so much a direct counter to religion as Such, but rather an attack on the dependency and irrationality that leads people to find religion acceptable. There is a long way to go, but we should not undervalue the achievement so far. A development of the rationalising influence is the educational role which Judge Dillon declared we are performing and should continue to perform. This role would include informing people about our views and principles, and the reasons for holding them, so that others can learn from us. It would also include providing opportunities for ourselves to learn about other viewpoints, and to review our own positions. We should not overlook the wider meaning of education, which is to develop human potential. These are some of the functions which South Place, and other societies, have fulfilled, and still fulfil in some measure. But what of the future? It seems to me that we may be facing something of an identity crisis. The roles that we have traditionally fulfilled seem no longer to have a place in our society at large. The community roles appear to have been invalidated by the fragmented structure of modern society. Many of the needs that South Place met for its members: information; consideration of viewpoints; culture; entertainment are met by the media, or in other ways at home. Social life is freer and less formal. No doubt life is far from satisfying for many people, but there are very few felt needs for which South Place supplies an answer. It also seems necessary that we need to re-valuate the effect we seek to have on thinking and attitudes in society. In modern Britain, only a very small minority enter into any form of religious life, or play any part in a church community. The majority, whether or not they feel any residual alliegance to a religion, or retain any vague belief in a deity, are frankly humanistic in their outlook, and in all their practical decisions. This is not to say that our society runs rationally. There is still much dogma and emotively held opinion to contend with. But the focus has changed, and with it the nature of the task we have before us. I have tried to pose questions which we at South Place ought to consider with some urgency. I believe they are important to our future. We need to consider, learn and discuss very fully before we can be sure we have the answers. 0

Notes from the Administrative Officer

HAVE HISTORICAL CHANGES left South Place standing in another age, thus rendering much of its current work obsolete? I pose this question not so much in relation to the Society's core ethical principles—these, I feel, continue to have a contemporary relevance unsurpassed by time. Rather. I want to ask if the Society's dominant practice of holding public meetings is not somewhat antique in the face of modern cultural technologies. David Clarke's excellent From Ethics to Socialism tells something of a history of the social function of public meetings. This record of the early

6 Labour Party in the CoIne Valley reports that a local ILP branch would organise over 100 public meetings a year. Each individual meeting was well attended, with an intent and active public: Each Sunday meeting was the central focus of the social life of the village. As a cultural practice these meetings were the dominant, if not the sole, means for the dissemination of political discourse, interacting with the social networks of the Pennine villages. Today politics is rarely broadcast by public meeting, having been taken over by other means for the dissemination of political discourse. Television, mass circulation papers, state education are now the dominant forms in the articulation of political consciousness. At least in the field of politics, the public meeting has died a natural death as the forum for political debate, overtaken by new cultural technologies. This history may inform us about the validity of South Place's current work. Faced with a general decline in the social importance and function of public meetings in the formation of ideologies, a question is raised about the work of the Society. In a period when public meetings no longer address a wide audience should we not question our continued reliance on this form? At the recent 1982 Annual General Meeting of the Society a motion. which was overwhelmingly carried, called for.action by a new Membership Committee to formulate proposals for attracting younger and new members to the Society. As the Society shows a slow but steady decline in its membership it is only to be hoped that we can soon reverse this trend. But it must be recognised that by circulating our ideas by public meetings we may already be at an initial disadvantage in the work of increasing our membership. For to try to progress with tools which are already outmoded may be like attempting to satisfy present food requirements with Victorian farming techniques. The task is, in fact, impossible.

Concentrate on Questions of Critical Importance However, I do not want to sound unduly pessimistic. There is still a social group among students and young people that will regularly attend meetings, although it may have to be accepted that lectures on Sunday mornings are not the best time for attracting this group to meetings. There are still public speakers—such as E. P. Thompson—who will draw a large crowd which is enthusiastic and critical. The problem here is to ensure that such lecturers can be drawn to Conway Hall regularly. Courses on specialist subjects remain popular—the question for the Society is to find the correct format. Above all, there are questions today of such critical importance that an audience will be drawn to Conway Hall to discuss them. Our task then is to ensure that such questions are concentrated on in a positive and critical manner. I hope that in the near future the work of the Society will he increasingly turned toward these questions. In July lectures at South Place turn to the question of outsiders. On July 4 Bernard Crick will talk on Orwell's Commonsense and Common Morality. Drawing on his research for his biography of Orwell, he will no doubt enlighten us on the thinking of this man who was neither at home with the socialist movement nor with modern capitalist social relations. Closer to home, Ian MacKillop will lecture on one of South Place's own outsiders: • Stanton Coit. Ian's lecture on July 11 speaks for itself : Stanton Coit and South Place. The expulsion of a Platonist. Could there have been an epoch when criminality did not exist? Unless we turn to various utopias it seems that this question is empirically incorrect. However, on July 18 Phil Rawlings will argue that such a period in fact existed, not too far from our own present. For in the Classical Age, prior to industrial revolution, there .7 was no such category as the criminal. It was the legal practices of the early XIXth century, the emergence of the modern police, the fear of social unrest, that slowly defined and constructed the personality of the most infamous of all modern outsiders: the criminal. DAVIDJosnion

Notesfrom the HonoraryRepresentative

I APPRECIATED 'ME HONOUR Of being elected Chairman of this year's AGM. It was a pleasant meeting and the business was dealt with fairly expeditiously. Members expressed their interest in the Society by the many questions raised. The following members were elected to the General Committee: John Brown, Fanny Cockerell, Jim Herrick, Peter Hunot, George Hutchinson (I year only), Ben Roston, Flip Thornett-Roston, Jonathan Stopes-Roe. Jim Herrick has already offered help with our library. The completion of the cataloguing is becoming very urgent, so we shall be grateful for any assistance he can give. The decisions reached on the Motions (see pages 3/4 AGM Agenda and Report circulated before the meeting) were as follows: The membership subscription has been raised to a minimum of £3 per annum, plus £.1enrolment fee (motion 7 (a)). A Membership Committee has been constituted from the General Committee and invites members to formulate proposals and action for attracting younger members (7 (b)). Next year the AGM will be experimentally held on a Sunday afternoon (7 (c2)). Annual Subscriptions will now become due on March I, 1983 and on March 1 in subsequent years (7 (;)). The AGM has requested the General Committee to review the question of the appointment of a new firm of accountants, bringing any proposals before the next AGM or Special General Meeting (7 (d,)). The second part of the motion was withdrawn. The motion to reduce the size of the General Committee was withdrawn and this will be dealt with at the two Special General Meetings to be held for approval of Trust documents and new Rules (7 (e)). We are pleased to welcome back Nicholas Walter as an Appointed Lecturer. Richard Clements, a long standing member and Appointed Lecturer, made the journey from Birmingham to be with us at the AGM. He was enthusiastically welcomed by the members. I hope you all had a very enjoyable Spring holiday, especially as the weather was so marvellous. Our best wishes to Jim Smith who is back again after an illness. RAY LOVECY

"South Place" Appeal1981-82 Cohn Barralet, the Honorary Treasurer, Reports that the Society's Legal and General Appeal Fund has now reached £6,185 (as at May 31, 1982): However, to meet the costs of the legal actions to obtain charitable status, further donations are needed urgently. 8 The Year Ahead

In the next few pages information is given to members on: the new members of the General Committee; the members appointed to the various committees, etc; and, some details of the functions of the numerous committees. The New SPES General Committee Members AT TIIE ANNUAL GENERAL MEETING on May 26, the following eight new members were elected (from the II proposed), (the brief details are those supplied by the members for thc information of those considering whom to elect): JOHN BROWN. Joined SPES 1966; organised recreational facilities for children and adults in Camden 1936/43; member of ILEA Working Party on re- organisation of North London Schools (1970). 1 enjoyed involvement with South Place Rambles since 1973 and initiated revival of Rambles Committee. I have served on General, Finance and Lectures Committees. Honorary Registrar 1978/82.

FANNY COCKRELL. Member ofProgressive League, NSS, Fabian Society. Novelist, Playwright. Editor of Progressive League journal "Plan". Con- tributor to "Freethinker". Believes in a wide range of permitted views and not in narrow dogmatism of whatever kind. Puts sense of proportion and sense of humour high on personal list of priorities.

Jim HERRICK. Formerly—a school teacher, Assistant General Secretary of the British Humanist Association, General Secretary of the National Secular Society, Editor of the "Freethinker". Author of a history of the "Free- thinker" about to be published and currently writing a history of scepticism and atheism from the ancient world to modern times. REFER HUNOT. 68, a member for some years; originally attended meetings in the 1930s. Has edited the Ethical Record since January 1981, taking an active part in the Committee. Attends and participates in most of the Society's meetings; wants to see Conway Hall as an effective centre for elucidating the ethical principles which should guide us in local, regional and planetary affairs.

GEORGE HUTCHINSON. Trustee. Honorary Secretary SPESSunday Concerts Sub-committee. BEN ROSTON. Engineer and Computer Consultant. Council member and past Chairman of the Progressive League. Chairman, Labour Party Branch Member, NCLL (on Police Committee), NSS, Hampstead Humanist Group, Humanist, concerned with human rights, personal development, injustice, social problems. JONATHAN STOPES-ROE. A civil servant, 31. On executive committee of the BHA; attended SPES meetings for a number of years, becoming a member more recently. Fide THORNETT-ROSTON. State Registered Nurse. Agnostic, humanist— previously active in the BHA and at that time Secretary, Central London Humanist Group. Member, NSS, Hampstead Humanist Group, Progressive League, NCCL and EXIT. Longstanding member of CND. What matter are human beings and our caring for them.

9 These members replace the following who have served for up to three years and now have to retire for at least one year, and for whose participation in the work of the Society other members are grateful: PETER BACOS, BETTY BEER, SAM BEER, MARJORIE CASSEDAY, VI HASSID. CLAIRE PIIILLIPS resigned and GEORGE SALMON died during the period of the Committee's 1981/82 year.

Members are reminded that they may attend General Commitee meetings as non participating observers. Meetings are held on the first Wednesday of each month (except August) at 6.30 pm in the Library. And, of course, any member can ask a member of the Committee to take up any points which they mutually agree to be of importance (see full list of 21 members, plus 3 ex-officio, in the next section).

Though normally the sub-committees are dealt with in the September issue of the Ethical Record since the General Committee has agreed conveners and members of the General Committee have indicated the sub- committees on which they wish to serve, details are given in this issue. At the same time, members are reminded of the functions of the sub-committees by quotes from the Standing Orders where these are relevant. Other members of the society interested in a particular sub-committee should contact the convener, whose name is in italic.

Committees, Appointed Lecturers and Trustees for 1982-1983 (Secretaries/Conveners in Italics).

TIIE GENERAL COMMITTEE: NOrnlaC Bacrac (Chairman), Colin Barralet*, Richard Benjamin, Cynthia Blezard, John Brown, Margaret Chisman, Fanny Cockerell, Connie Davis, Dev Doedhekar, Jim Herrick, Peter Hunot, George Hutchinson, David Joseph*, Jane Judelson, Ray Lovecy, Edwina Palmer, Victor Rose, Ben Roston, Jim Smith*, Barbara Smoker (Vice-Chairman), Jonathan Stopes-Roe, Fay Thornett-Roston, Audrey Williamson, Anna Wolfe (* = ex officio).

Tile TRUSTEES: Cohn Barralet, Louise Booker, Frank Hawkins, William Home, George Hutchinson, Ray Lovecy, Marthe Sinha, Basil Warwick. APPOINTED LECTURERS: Harold Blackham, Fenner Brockway, Richard Clements, Tom Evans, Peter Heales, Bill Liddell, Harry Stopes-Roe, Nicolas Walter.

THE EXECUTIVE COMMITTEE: The Honorary Representative (Ray Lovecy), The Honorary Treasurer (Colin Barralet), General Committee Chairman (Norman Bacrac), Vice-Chairman (Barbara Smoker), Editor (Peter Hunot), The Honorary Registrar (Cynthia Blezard), The Hall Manager (Jim Smith), The Administrative Officer (David Joseph).

THE FINANCE COMMITTEE: Colin Barralet, Louise Booker (Chairman), John Brown, David Joseph, Ray Lovecy, Peter Hunot, Edwina Palmer, Victor Rose, Jim Smith, Barbara Smoker.

THE LEGAL SUR-COMMITTEE: Norman Bacrac, Colin Barralet, Harold Blackham, Louise Booker, David Joseph, Ray Lovecy, Edwina Palmer, Harry Stopes-Roe, Barbara Smoker. 10 STANDING ORDERS COMMITTEE:Louise Booker, Colin Barralet, Betty Beer, Sam Beer, David Joseph, Ray Lovecy, Victor Rose, Barbara Smoker. MEMBERSHIP COMMITTEE: John Brown, Cynthia Blezard, David Joseph, Jonathan Stopes-Roe. LECTURES AND DISCUSSIONS COMMITTEE: Fanny Cockerell, Dev Doedhekar, Peter Hunot, David Joseph, Jane Judelson, Ray Lovecy, Edwina Palmer. Victor Rose, Barbara Smoker. EDITORIAL BOARD: Richard Benjamin, Fanny Cockerel!, John Brown, Margaret Chisman, Jim Herrick, Peter Hunot, David Joseph, Victor Rose. SOCIALS COMMITTEE: Connie Davis, Jane Judelson, Edwina Palmer, Victor Rose. DEVELOPMENT COMMITTEE: Colin Barralet, Louise Booker, John Brown, Vi Hassid, Bill Home, Peter Hunot, Ray Lovecy, Edwina Palmer, Victor Rose, Barbara Smoker. BUILDING AND DECOR COMMITTEE: Colin Barralet, Cynthia Blezard, Richard Benjamin, Margaret Chisman, Peter Hunot, George Hutchinson, Victor Rose, Jim Smith. FINE ARTS COMMITTEE:Victor Rose, Anna Wolfe. LIBRARY COMMITTEE: Jim Herrick (Honorary Librarian), Ray Lovecy, Margaret McGill, Edwina Palmer. BOOKSTALL COMMITTEE: Richard Benjaminn, Edwina Palmer.

Functions of the Various Committees The following, based on the Standing Orders of the Society (as current), give an idea of the functions of the various sub-committees, etc. (Prepared by the Editor.) The Sub-Committees consist of Standing Sub-Committees where the business of the Sub-Committee continues from year to year, and Ad Hoc Com- mittees which are appointed for a specific purpose and which lapse when their task is accomplished. The Standing Sub-Committees consist of Advisory and Executive Sub- Committees. An Advisory Sub-Committee is appointed to advise the General Com- mittee in accordance with its terms of reference. It has no executive authority unless by special resolution of the General Committee, and it has no dealings with the general public, but may take external advice or information. It reports at intervals to the General Committee. It does not issue an Annual Report and holds no funds. An Executive Sub-Committee has executive authority within the limits of its terms of reference. It may have direct contact with members and with the general public. It arranges its own functions and receives and adminis- ters funds on behalf of the Society. Its activities are recorded. It submits annual accounts and reports which may be included in the Annual Report of the Society. Standing Sub-Committees are formed for one year only and are re-formed at the first General Committee meeting following the AGM. THE EXECUTIVE. Appointed by the General Committee, consists of seven General Committee members and officers as listed in the previous section. Its function is "to act on behalf of the General Committee on matters re- quiring action between General Committee meetings, where the calling of a 11 Special General Committee Meeting is not justified, or is impracticable on grounds of urgency, and to report all action taken to the next meeting of the General Committee." THE FINANCE COMMITTEE is an advisory committee which may be given executive powers for specific purposes. It considers all the financial matters of the Society, making recommendations to the General Committee. It also carries out any instructions of the General Committee, reporting to the latter at each meeting. THE LEGAL SUB-COMMITTEE isad an hoc committee, originally dealing with the legal case in regard to Charity Status, continuing until the new Trust Deeds, Rules, etc. are approved by the two Special General Meetings. THE STANDING ORDERS COMMITTEEad hoc iS ancommittee which considers all standing orders and other rules, revising these as necessary and review- ing existing ones at least every five years. THE MEMBERSHIP COMMITTEE, appointed at the last AGM will be "formu- lating proposals and action for attracting younger members". THE LECTURES AND DISCUSSIONS COMMITTEE is an executive committee responsible for organising discussions and lectures, including the Conway Memorial Lecture, at Conway Hall on all subjects in keeping with the Objects of the Society. The EDITORIAL BOARD is an advisory committee to assist the Editor of the Ethical Record and the General Committee in matters pertaining to this publication. THE SociALs ComMEITEE is an executive committee which arranges the Sunday Socials and other social events; and which organises the refreshments at the various meetings of the Society. THE DEVELOPMENT COMMITTEE isad an hoc committee considering all possibilities concerning the future of South Place properties. THE BUILDING AND DECOR COMMITTEE is an advisory committee to the General Committee, "to keep under survey the repair, decoration and general maintenance and improvement of the Conway Hall building (including fixtures), making an annual survey; to advise the General Com- mittee and to carry out, as authorised, the care and maintenance of all fittings, furnishings and domestic requirements of the building including colour schemes for redecorating, etc." , THE FINE ARTS COMMITTEE is an executive committee responsible to the General Committee for arranging Art Exhibitions at Conway Hall, selecting the paintings to be shown, etc. THE LIBRARY COMMITTEE iS an executive committee to administer the Society's Library and to keep it available to members, maintaining it in an up-to-date and orderly condition. THE BOOKSTALL COMMITTEE is an executive committee; it arranges the display and manages the sales of the Society's publications (and those of kindred organisations) at the Society's regular meetings and social gatherings. SOUTH PLACE SUNDAY CONCERTS COMMITTEE iS an executive committee: "To increase the popularity of good music by maintaining the South Place Sunday Concerts, which are Chamber Music Concerts of the highest quality produced at the lowest possible cost," and, "To administer on behalf of the Society the funds subscribed or donated for the above purpose and to account for such funds in their annual report." THE FRANK A. HAWKINS CHAMBER MUSIC LIBRARY is an executive COM- 12 mittee: "To establish and maintain a Frank A. Hawkins Chamber Music Library, and to administer on behalf of the Society the funds subscribed or donated for the above purpose and to account for such funds in their annual report." THE CLEMENTS MEMORIAL PRIZE COMMITTEEiS an executive one: "To administer on behalf of the Society the funds subscribed or donated for the memorial to Mr. A. J. Clements and to account for such funds in their annual report, and to promote a periodic competition and to provide a Clements Memorial Prize for an original Chamber Music work composed by a British subject (if a suitable work is submitted)."

Ethics for Today

Peter Heales reports on and writes of his impressions af ter the 24-session lectures, started last October. WAS DELIGHTED to be invited to conduct the Society's first University Class in Philosophy. One of the functions the Society has performed over the years is to provide a forum for members to clarify and develop their views in an atmosphere of rational discussion. Philosophical ideas inevitably play an important role in such a process, even if they do not need to be expressed. A study of philosophy seemed an excellent way to start a new phase in the Society's development. That the Society offers a forum is, of course, one reason why so many diverse opinions can be expressed at its meetings, sometimes no doubt to the frustration of members who would prefer to see the Society take a more concerted stance. The class experienced this diversity to the full!. Some of our meetings were characterised by long discussions in which differing viewpoints were argued vigorously. Sometimes the tutor found the discussion so engaging that too little time was left to draw conclusions from what had been said. The meetings were not always to everyone's taste, but the cogency of many of the points of view, and the sense of commitment revealed, represent valuable assets to the society. The declared object of the course was to relate the traditional concerns of ethical philosophy to the problems of today. We started by recognising that there are a number of different but related themes in the history of ethics. Many philosophers have been "system builders", establishing basic ethical principles and then attempting to show how they work in the varied circumstances of life. Others have been more analytical, posing testing questions rather than supplying answers. Still others have combined a philosophical concern with attempts to understand the more practical aspects of human conduct: psychological development; social pressures: environ- mental pressures, and the like.

Fundamental Ethical Judgements More Difficult Now All these approaches are as valid now as ever they were. But our social and cultural climate has become much more diverse than at any time in our earlier recorded history. It is not just that there is more uncertainty. What is unique of our age is that many different systems and cultures, some mature and well explored, others in their infancy, are meeting and competing on near equal terms It has become much more difficult in practice to make the fundamental ethical judgements which right conduct demands. The intention was that the course should be of practical interest to its 13 members,. not merely an academic study, After setting the scene, we began by examining some key topics which have a direct bearing on ethical questions. Often the topic was suggested by members of the class. Some typical topics were: Are we free to direct our own actions? (We must answer yes if we are to take ethical concerns seriously); What are the thought processes that go into making ethical judgements? (Is the brain a computer?), What part do emotion and will play in ethical decisions?, What are the origins of ethical principles? We went on to review some of the classic positions in ethical philosophy and tried to see how they would work in contemporary settings. We considered, for example, various forms of a view which is generally styled "Utilitarianism". This view exhorts us to consider the consequences of an action when judging its rightness or wrongness, hence its popularity with people who would like to regard ethics as a "science". We saw that each version had some strengths and some weaknesses. We considered a range of views for which a member of the class proposed the term "homeostatic" : namely that objectives and the intention to reach them are important, and that they should be judged rather than the way they are achieved. This does not necessarily lead to the position that the end justifies the means. We then turned our attention to some equally well established, but less pragmatic philosophies. We looked at "formal" approaches to ethics in which the intention, motivation, or reasoning behind the action are important, but the actual consequences need not be taken into account when making an ethical judgement. We spent a little time with the idea that we might just be able to "see" that particular actions are right or wrong in particular situations, without having to work it out. This view, is sometimes called "Intuitionism", though the word is used in a rather

FOUNDATIONS OF MODERN THOUGHT

CONWAY TUESDAY SEMINARS The aim of the class is to generate an enhanced appreciation of present day scientific and ethical thinking by exploring the historically important positions which have gone to their making. The course sets out from the premise that thought structures have a history, often going back to the earliest periods of our culture, which can be traced through the growing complexity of thought.. It will explore the common ground which binds earlier thinking to that of today, so that the full force of contemporary positions can be better understood. Time will be divided between the exposition of important philosophical positions in their historical context, the study of contemporary thinking as developments of earlier positions, and the analysis of current problems of interest to the class.

Tutor: Peter Heales

Organised jointly by the Department of Extra-Mural Studies, London , University and the South Place Ethical Society. The 24/ sessions will take place in the Library at Conway Hall every Tuesday at 7.15 pm until 9.00 pm commencing October 5, 1982. The course fee will be £6.50 (no charge for listed members of SPES). Registration in advance or at the first session on October 5. , . • . 14 special sense, and the idea should not be confused with that much maligned phenomenon "feminine intuition". Finally we tried to come to grips with the ethical consequences of Existentialism. This was the most difficult task of all. for Existentialism is a philosophy of experience rather than reason, and is peculiarly difficult to put into words. It uses concepts such as "authenticity" and "self actualisation". which seem now to be taken up by some of the growth groups and therapies which are common today. We devoted the last few weeks of the course to a comparative study of how these different approaches might work in a single situation. We postulated a head of state who was resolved to act ethically over certain vital questions. We selected the question nuclear disarmament, though we did not stick rigidly to that precise problem, ranging over other aspects of war and peace as well. We tried to work out how she would approach such questions if she were a Utilitarian, or if she were an Intuitionist, and so on. Our head of state was intended to be anonymous, and so was the state, but we persisted in using the feminine pronoun. Perhaps our discussions will prove to have been prophetic in a way we did not then realise. It would be interesting to know whether members of the class gave them any thought while following events in the South Atlantic! It proved to be a tough yet rewarding course for the tutor! I hope it was rather less tough but equally rewarding for the students who supported it consistently. One or two at least must have found it worthwhile, for I have been invited to give a second course in the autumn on "The Foundations of Modern Thought". I look forward to welcoming old students again, and to greeting some newcomers as well. The two classes this year have given a very encouraging start to the Society's new venture. The scope is enormous. All the disciplines offered by the University of London Extra-mural Department have a bearing on the concerns and interests of the Society. May the future bring energy, interest and variety to its educational activities.

Viewpoints Humanism in Spain and South America Many readers will think humanism in Spain and South America is like snakes in Iceland; there isn't any. But readers of Voltaire's "Candide" will remember the Jesuits of Paraguay in that work. After 1826, when George Canning (as he said) "called the New World into existence to redress the balance of the old" the ideas of Jeremy Bentham spread in South America and even into Spain. George Borrow was asked by one official why he was trying to sell such an old-fashioned book as the Bible in Spain when Bentham was of far more use. The Spanish Voltaire was Feijoo (1676-1764). Feijoo's interests were wide and he attacked the superstitious ignorance of the Spanish clergy. He believed a few true miracles were sufficient: it was not necessary to invent more. Feijoo was influenced by the French Enlightenment and by the Spanish tradition begun by Vives (1492-1540) which carried on the ideas of Erasmus. His work was assisted by Juan and Tomas Iriarte from the Canary Islands who produced dictionaries and pamphlets and by Martin Sarmiento. Another Sarmiento was reformist president of Argentina from 1868 to 1874. The Spanish tradition is more complex than we in this country realise. It includes the stoicism of Seneca and the doctrine of Universal Reason pro- 15 posed by Averroes of Cordoba. Seneca wrote ghastly tragedies which influenced Shakespeare. Spanish Humanism has an uphill struggle but let us not imagine that it doesn't exist. SAM BEER Sam Beer also contributes: George Borrow on Tom Paine: "Strange fellow that Owen Pugh. Wish I had seen him. No hope of seeing him now except in the heavenly Gwynfa (place of bliss). Wonder whether there is such a place. Tom Paine thinks there's not. Strange fellow that Tom Paine. Norfolk man. Wish I had never read him." From "Wild Wales", chapter 98.

Different Times, Different People— So Different Results

ARDON LYON'S lecture on "Why Values can be Deduced from Facts" proved to be very abstract and members. as I did, found it difficult to pin down Ardon Lyon's thesis in day-to-day terms. Facts have value to different people at differing times, dependent on their circumstances and belief. Even if all the factual information was available (which it never is) to all mankind, mankind would arrive at different moral conclusions. The discussion seemed to centre around the Falkland Islands. Now 1 personally do not think the Falkland Islands worth a loss of a single human life and I do not care who owns those barren, frozen rocks, and it seems ludicrous to me that nations should go to war over their possession. Therefore I would suggest that all of the waring factions shoUld pack their bags and go back to their homes that they have deserted, and thereby leave the local population to get on with their daily life of farming. But, of course, that does not take in all the facts. The facts are that the Argentine Government claim these islands as their territory because once upon a time, before Argentine became a state some of their people once lived there. Which, to my mind, is an irrational claim to sovereignty. The English state neglected their trust to the Islanders who are of English descent and England failed to maintain a military presence and thereby allowed the military seizure by the Argentine junta. Now, it seems to me, the world being what it is, that the best solution to this problem is for the United Nations to take over the sovereignty under International Law, leaving the Islanders self determination for their own administrations. If world opinion cannot achieve these ends, without war. I do not have much hope for the future for mankind! This is my conclusion from the facts as I see them, but I am sure that other people will come to a different conclusion from different premises, so. whilst I agree that values can be deduced from facts, different human beings will come to different conclusions from the same facts. VICTOR S. ROSE

Sovereign Powers must be Surrendered VICTOR ROSE also contributes the following : The military campa gn between Britain and Argentina has revealed to the World the weakness of the United Nations to fulfil the administrative function for which it was formed, as a giver of international law, and to deal with the disputes of 16 Sovereign States with each other. The United Nations was founded after two World wars to establish a civilised way in the conduct of relations between Nation States. If mankind is to have a chance of obtaining this objective it will be necessary for the citizens of the World to insist that the sovereign powers of their States be modified. To do this it will he necessary for the powers of boycott—economic, military and in communications—to be built into the constitution of all National States, which must be made to respond to a directive of the United Nations, against a nation which has been named as an aggressor. I suggest a. two-thirds majority must nullify any national Veto on the Security Council.

"Mystical Experience" Does Not Involve Dogma While agreeing with Harry Stopes-Roe (June Ethical Record) that our assessment of Reality should be based on experience and observation and not on revelation or authority, I feel that the mystical experience should be included. When accounts of such experiences show such marked similarity (although, alas, they tend to be interpreted in the light of previous indoctrination), it is, I believe, unscientific arbitrarily to dismiss them. There should be no cause for alarm! What is experienced (apparently only in altered states of consciousness) is simply another aspect of this autonomous universe, involving no dogma, and certainly not calling for the abdication of reason in the affairs of mankind. Even at "crucial points"! VIVIEN GIBSON

The Why and the Wherefore I am agnostic about ontology and regard the Universe as being my Creator and myself as being part of it. I lose no sleep worrying about where I was before my parents met, neither do I expect the Universe to stop while I get off after my body dies. My being supposedly reverts to its sources, contributing to the universal compost heap of living and non-living matter. I do not understand how the word -meaning" or that horrible bastard "meaningful" can be applicable to Life. The basic purpose of living matter appears to be such adaptiveness to environment and circumstance that survival may last long enough for reproduction to take place. This would be boringly repetitive without those magic ingredients change and adaptability. In the present state of human knowledge the only answers I can give to the questions posed by Winifred Eason (Ethical Record, May, 1982) are as follows : Why are we here? Because we are. Where were we before? Here. Where are we going? We stay here and contribute to all that will be. DORA I. BENTLEY

SPES Function is to Impart Knowledge and Learning During the years 1970/1980 there were members who appeared to believe that we were still worshipping. Our membership has declined from about 800 to just over 500. However, this is all behind us because, as members are aware, in June 17 1980 in the High Court of Justice, Dillon J. declared that the objects of SPES are charitable, but not for the advancement of religion: . We are held to be charitable under two of Lord Macnaghten's four categories—the advancement of education and other purposes beneficial to the community (to quote: "It is also clear, as stated in Tudor on Charities, that the fourth category can include trusts for certain purposes tending to promote the mental or moral improvement of the community"). The Judge concluded by saying that in his judgment both SPES objects are charitable as being for the advancement of education. Alternatively, by analogy .. . the whole of the objects are charitable within the fourth class Long years of effort and high legal fees were involved in achieving the security and financial viability charitable status offers us. SPES has retained its name since 1887 and is the only surviving ethical society, although of course, we have a different history having come from a group of protestant dissenters. We are, therefore, unique and have; believe, an important role in the intellectual life of London. Although humanist—the BHA, RPA and NSS being kindred societies— we must each retain our individual identity and remain autonomous. We have different roles to perform in society.

SPES Lectures Help to Widen Perspectives Our's is to impart knowledge and learning (according to our Objects) to members and to the general public. Our lectures arc very varied but always contain an ethical/humanist content, ie an involvement with the principles and .standard of morality and that we neither claim nor respond to belief in any supernatural being and are always amenable to further reasoning wheneve'r additional information arises. Our lectures help to widen our perspectives, to form better judgments and to be aware of, or sympathetic to. the "other point of view". I hope present and future members of SPES will put the Society's interests first and help to make it a focal point in London where visitors (potential members) are welcomed. It appears from past history there have always been "disputes" over our gradual evolvement. SPES has the opportunity to give a lead to better understanding and tolerance—a more ethical approach to living. The Judge said - As I see it . . . ethics are concerned with man's relations with man". Those of us in the humanist movement who give time, money and energy to the Humanist Housing Association are involved in practical work. We see the results of our efforts—security for the elderly and for those in greatest need in the housing area. In SPES there is a lot of talking—and this can be valuable—but we also want constructive contributions and more voluntary participation. For an annual membership fee of £3 we have up to three lectures a week, an extra-mural class, use of library books, a monthly journal, social events and activities. We also offer first-class chamber concerts. We are very fortunate and I urge members to work and socialise together to ensure that SPES remains an important -rational" centre in London. RAY LovECY

The Society's End-of-Year-Party will be on Saturday, December 16, at 7.00 pm in the Large Hall (f I a head). Note the date now. •

The National Secular Society's Annual Outing will be on Sunday, Sept- ember 12: visit to Hever Castle and Down House. Details from NSS, 702 Holloway Road, N19 3NL (01-272 1266).

18 South Place News

Clements Memorial Prize, 1981 There were Three awards of f 150 each, together with a broadcast by the BBC in 1982 of the three winning chamber music works. The successful (equal merit) entrants were: Ian McQueen with a wind octet; Michael Philpot with "Along the Darkening Road" for wind quintet, string quartet and harp; Richard Steinitz for a string quartet "In Memoriam". Alfred J. Clements was the first Honorary Secretary of the South Place Sunday Concerts Subcommittee of the Society, a post he held from 1887 until his death in 1938. He established the form of the concerts and made them world famous. The Society made an appeal in 1938 for funds to establish a memorial. A substantial sum resulted, part of which paid for the memorial plaque in the vestibule at Conway Hall, and the remainder, sup- plemented by donations and legacies over the years, for an annual chamber music composition prize.

Combined River and Theatre Visit to Greenwich For this event, meet ,at the Charing Cross Pier on Saturday, July 10 at 11.30 am. Single fare to Greenwich. £1.45. Bring packed lunch (to allow us time for sightseeing before the 4.00 pm matinee at the theatre) to see "Design for Living" by Noel Coward. Theatre seats £2 (OAPs 80p) from Connie Davis (01-328 5038). Return from Greenwich by British Rail or by bus.

Ramble and Talk at the Forest Group Sunday, August 8 there will be the Annual Joint Ramble and Talk with the Forest Group. Meet at Chingford Station, 12.00 noon (with packed lunch), reached by underground to Walthamstow Central Station (Victoria Line). thence by bus 97 to Chingford Station. Programme: Short walk in Epping Forest, lead by Edwiria Palmer and lunch near Butler's Retreat. Walk over Pole Hill and Golf Course to 12 Maida Way (by invitation of Edwina Palmer) to tea. After tea, John Brown, chairman of the Forest Group, will talk on Trees, the Maker of Man?, followed by discussion. An AGM of the Forest Group will then be held, to which any non-members who would like to stay would be welcome.

Garden Party, Humanist Housing Association There will be a Garden Party on Saturday, July 17 at Robert Morton House, Alexandra Place (off Loudon Road), South Hampstead. London NW8, at 2.30 pm. There will be stalls, home produce, tombola raffle, refreshments. Members and friends welcome. Nearest underground station: Swiss Cottage and Finchley Road. Buses: 2, 13, 113, 31, 268.

Education Policy A member of SPES has suggested that it is important for any members who can do so attend the SDP Education Policy Conference, in order to present the humanist view, which will be held on Saturday and Sunday, July 10 and 11 at the University of London Union. Malet Place, WCI. Details from Liz Astill, SDP, 4 Cowley Street, SW1P 3NB.

19 South Place Ethical Society

FOUNDED in 1793, the Society is a progressive movement which today advo- cates an ethical humanism, the study and dissemination of ethical principles based on humanism, and the cultivation of a rational religious sentiment free from all theological dogma. We invite to membership all those who reject supernatural creeds and find themselves in sympathy with our views. At Conway Hall there are opportunities for participation in many kinds of cultural activities, including discussions, lectures, concerts, dances, rambles and socials. A comprehensive reference and lending library is available, and all Members and Associates receive the Society's journal, The Ethical Record, free. The Sunday Evening Chamber Music Concerts founded in 1887 have achieved international renown. Services available to members include Naming Ceremony of Welcome to Children, Memorial and Funeral Services. Membership is by £1 enrolment fee and an annual Subscription. Minimum subscriptions are: Members, £3 p.a.; Life Members, £63 (Life membership is available only to members of at least one year's standing). It is of help to the Society's officers if members pay their subscriptions by Banker's Order, and it is of further financial benefit to the Society if Deeds of Covenant are entered into. Members are urged to pay more than the minimum subscription whenever possible, as the present amount is not sufficient to cover the cost of this journal. A suitable form of bequest for those wishing to benefit the Society by their wills is to be found in the Annual Report.

MEMBERSHIP APPLICATION FORM

TO THE HON. REGISTRAR, SOUTH PLACE ETHICAL SOCIETY CONWAY HALL HUMANIST CENTRE RED LION SQUARE, LONDON WCIR 4RL The objects of the Society are the study and dissemination of ethical principles and the cultivation of a rational religious sentiment. Being in sympathy with these objects, I desire to become a Member. I will accept the rules of the Society and will pay the annual subscription of . . . (minimum £3 plus £1 enrolement).

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HOW DID YOU HEAR OF THE SOCIETY?

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The Ethical Record is posted free to members. The annual charge to subscribers is £3. Matter for publication should reach the Editor, Peter Hunot, 17 Anson Road, London N7 ORB (01-609 2677) no later than the first of the preceding month. Printed by David Neil & Co., South Street, Dorking. Surrey.