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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. -
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. -
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. -
Culture and Leadership in the 21St Century 179 Remi Alapo
Cultural and Religious Studies Volume 5, Number 4, April 2017 (Serial Number 29) David Publishing David Publishing Company www.davidpublisher.com Publication Information: Cultural and Religious Studies is published monthly in print (ISSN2328-2177) by David Publishing Company located at 616 Corporate Way, Suite 2-4876, Valley Cottage, NY 10989, USA. Aims and Scope: Cultural and Religious Studies, a monthly professional academic journal, covers all sorts of researches on topics including gendered identities, cultural citizenship, migration, post-colonial criticism, consumer cultures, media and film, and cultural policy, the religions of Buddhism, Christianity, Hinduism, Islam, Judaism, and Mormonism, as well as specialists in the fields of Psychology, Anthropology, and Sociology of Religion. Editorial Board Members: Virginija Jurėnienė (Lithuania) Diana Dimitrova (Canada) Rasa Pranskeviciute (Lithuania) Arvind Kumar Sing (India) Cristina-Georgiana Voicu (Romania) Dott. Salvatore Drago (Italy) Carmen Rivera Alviar (Philippines) Seyed Masoud Noori (Iran) Marion Meyer (Austria) Anabel Ternès (Germany) Mara Magda Maftei (France) Christopher Roman (USA) Adam Świeżyński (Poland) Alessandro Vettori (USA) Nuha Alshaar (USA) Nasrin Mosaffa (Italy) Victoria Arakelova (Armenia) Shokoufeh Taghi (UK) Enes Karic (USA) Emma Tagliacollo (Italy) Yousef Awad (Jordan) Kamalroop Singh Birk (UK) Bülent C. Tanrıtanır (Turkey) Grace Russo Bullaro (USA) Yihong Liu (China) Manuscripts and correspondence are invited for publication. You can submit your paper via Web Submission or E-mail to [email protected]. Submission guidelines and Web Submission system are available at http://www.davidpublisher.com. Editorial Office: 616 Corporate Way, Suite 2-4876, Valley Cottage, NY 10989, USA TEL: +1-323-984-7526 FAX: + 1-323-984-7374 Email: [email protected] Copyright©2017 by David Publishing Company and individual contributors. -
The Freedom of Thought Report 2018
THE FREEDOM OF THOUGHT REPORT 2018 Key Countries Edition A Global report on the rights, legal status and discrimination against humanists, atheists and the non-religious THE FREEDOM OF THOUGHT REPORT 2018 Key Countries Edition Freedom of Thought 2018: A Global Report on the Rights, Legal Status and Discrimination Against Humanists, Atheists and the Non-religious, was created by the International Humanist and Ethical Union (IHEU). The International Humanist and Ethical Union is the global representative body of the humanist movement, uniting a diversity of non-religious organisations and individuals. Its mission is to represent and support the global Humanist movement, and to build a world in which human rights are respected and all can live a life of dignity. If you have updates, additions or corrections for the report please email [email protected] or visit the website at freethoughtreport.com. To receive updates and news from IHEU, or join as a supporter, visit iheu.org. Constitution & Government Education & Children’s Rights These maps depict the findings of the full Freedom of Thought Report which is available in a complete Online Edition at freethoughtreport.com. The maps correspond to each of the four thematic strands of the Report: Constitution & Government, Education & Children’s Rights, Society & Community, and Freedom of Expression & Advocacy of Humanist Values. Each map shows the highest severity level (see key, right) of any boundary condition applied in each thematic strand. 6 Freedom of Thought 2018 | Maps Society & Community Expression & Advocacy of Humanist Values Grave Violations Severe Discrimination Systemic Discrimination Mostly Satisfactory Free and Equal No Rating Maps | Freedom of Thought 2018 7 This map depicts the findings of the full Freedom of Thought Report Grave Violations which is available in a complete Online Edition at freethoughtreport.com. -
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. -
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. -
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. -
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. -
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 ................ -
Introductory Note
Introductory note Part One of the draft GCSE Religious Studies subject content1 specifies that: 9. The content outlined below sets out the requirements for the study of religions, which is described for specific religions in annex A. 10. Where a religion is studied from the perspective of one group or denomination the second option chosen must be from another principal religion (e.g Christianity and Catholic Christianity could not be combined). Where a group or denomination is studied it must be studied in the context of the wider religion to which it belongs. 11. The four (study of religion) topics from which specifications may draw, in line with the programme of study set out above, are: a. beliefs and teachings of religion: beliefs about God, gods or ultimate reality; the role of communities of faith, key moral principles and the meanings and purposes of human life b. sources of wisdom and authority: the nature, history and treatment of key religious texts or scriptures; and where appropriate, of key religious figures and/or teachers from the early history of the tradition and/or the modern age c. practices: the application of beliefs and teachings to the lives of modern believers including the study of places and forms of worship (as appropriate to each religion) rituals, prayer, meditation, festivals and celebrations, fasting, rites of passage, religious journeys and pilgrimage d. forms of expression and ways of life: the impact of beliefs on individuals, communities and societies through ways of life and moral codes, through art forms such as drama, dance, literature, architecture and music inspired by religions and belief, and the role of these art forms in worship or ritual 12. -
Rethinking the Human and the Social: Towards a Multiverse of Transformations
MIDS WORKING PAPER NO. 210 Rethinking the Human and the Social: Towards a Multiverse of Transformations Ananta Kumar Giri Associate Professor Madras Institute of Development Studies mids Madras Institute of Development Studies MIDS Working Paper No. 210, September 2010 Rethinking the Human and the Social: Towards a Multiverse of Transformations by Ananta Kumar Giri Rs.25.00 Madras Institute of Development Studies 79, Second Main Road, Gandhi Nagar Adyar, Chennai 600 020 Tel.: 2441 1574/2589/2295/9771 Fax : 91-44-24910872 [email protected] http://www.mids.ac.in Rethinking the Human and the Social: Towards a Multiverse of Transformations1 ABSTRACT Our understanding of the human and the social, as well as realization of these, are in need of fundamental transformations as our present day use of these are deeply anthropocentric, Eurocentric and dualistic. Human development discourse looks at human in an adjectival way, so does the social quality approach the category of the social, and both do not reflect the profound rethinking both the categories have gone through even in the Western theoretical imagination (for example, critique of humanism in philosophy and critique of sociocentrism in sociology). In this context, the present essay explores the ways these two categories are being rethought in Western theoretical imagination and discusses non-anthropocentric and post- anthropocentric conceptualization and realization of the human which resonates with non-sociocentric and post-social conception of society. The essay also opens these two categories