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Read Ebook {PDF EPUB} Humanism by H.J. Blackham H Read Ebook {PDF EPUB} Humanism by H.J. Blackham H. J. Blackham. This page provides a brief biography of H. J. Blackham, who was a leading and widely respected British humanist for most of his life. On this page. Page options. H. J. Blackham. H. J. Blackham, (31 March 1903 - 23 January 2009), was a leading and widely respected British humanist for most of his life. As a young man he worked in farming and as a teacher. He found his niche as a leader in the Ethical Union, which he steadfastly moved away from the trappings of religion. The Ethical Union maintained that ethics was independent of theology, and this ethical dimension was central to Blackham's life. In the 1960s he played a leading role in the transition from the Ethical Union to the British Humanist Association and became its first Executive Director. He worked with leading figures such as Barbara Wootton, A. J. Ayer and J. Bronowski. Particular interests were education and counselling. Blackham cared deeply about the importance of moral education, writing on 'Education for Personal Autonomy' and 'Education and Drug Dependence'. He was involved in founding the Moral Education League while with the Ethical Union. He worked with politicians, not entirely successfully, to bring moral education into schools, and was a founder of the Journal of Moral Education. H. J. Blackham was a key organiser of the World Union of Freethinkers' conference in London in 1938. When he tried to refound it after the war he decided a new organisation was needed and together with the Dutch philosopher Jaap van Prag started the International Humanist and Ethical Union, of which Julian Huxley was the first President. Blackham worked closely with Julian Huxley in many ways including helping him to revise Religion without Revelation. Throughout his career he lectured , taught and wrote. His first book was a collection of essays called Living as a Humanist (1950), published by the Rationalist Press Association. His long term belief was that humanism was a way of living as well as a way of thinking. He wrote an epilogue to a revised version of J. B. Bury's A History of Freedom of Thought . His philosophical interests were seen in Six Existentialists (1951), which became a standard university text, and The Human Tradition (1953). His humanist beliefs were founded on the whole humanist tradition from the Greeks and the Epicureans, from Democritus and Protagoras, to Bentham and Mill, including the philosophers. One of his most widely read and definitive works was a Pelican Special, Humanism (1968) which succeeded his analytical Religion in a Modern Society (1966). He continued writing, lecturing and officiating at humanist funerals into his nineties. The Fable as Literature and the mammoth and original historical survey The Future of our Past: from Ancient Greece to Global Village were fruits of his old age. Blackham enjoyed many years' retirement in the Wye valley, reading, writing and growing vegetables. He lived the exemplary humanist life: that of thought and action welded together. Objections to Humanism by H. J. Blackham (1974, Hardcover, Reprint) С самой низкой ценой, совершенно новый, неиспользованный, неоткрытый, неповрежденный товар в оригинальной упаковке (если товар поставляется в упаковке). Упаковка должна быть такой же, как упаковка этого товара в розничных магазинах, за исключением тех случаев, когда товар является изделием ручной работы или был упакован производителем в упаковку не для розничной продажи, например в коробку без маркировки или в пластиковый пакет. См. подробные сведения с дополнительным описанием товара. What is Secular Humanism? Many believers in God—theists—have commented about Secular Humanism. Josh McDowell: One of the most organized, most challenging and most clearly non-Christian philosophies of today is secular humanism. It is ably represented and defended by a core of prominent scientists and philosophers at the forefront of new scientific and philosophical thought. Secular humanism has its own meetings, its own “clergy” of spokesmen, its own “creed” called the Humanist Manifesto, and its own goals toward which it desires all of humanity to work. Because of its cohesive world view and strong threat to biblical Christianity, it needs to be examined. (Josh McDowell and Don Stewart, Handbook of Today’s Religions (San Bernardino, CA: Here’s Life Publishers, 1983), p. 259). James Dobson and Gary Bauer, two well-known social conservatives, said. Nothing short of a great Civil War of Values rages today throughout North America. Two sides with vastly differing and incompatible worldviews are locked in a bitter conflict that permeates every level of society. (James C. Dobson and Gary L. Bauer, Children at Risk: The Battle for the Hearts and Minds of Our Kids (Dallas, TX: Word, 1990), p. 19, quoted in David A. Noebel, Understanding the Times (Eugene, OR: Harvest House Publishers, 1991), p. 7. Norman Geisler, a well-known Christian apologist, wrote. Secular humanism presents one of the greatest threats to the survival of Christianity in the world today. It is for this reason that a Christian should carefully study its basic beliefs and scrutinize their adequacy. (Normal L. Geisler, Is Man the Measure? (Grand Rapids, MI: Baker Bok House, 1983), pp. 7-8). Why would these theists speak of Secular Humanism in this manner? Why is Secular Humanism so dangerous to the Christian worldview? Over the next few weeks, we’ll be answering those questions, and their answers will become obvious as we explore Secular Humanism in light of Scripture. Tonight, we want to begin our exploration of Secular Humanism by looking at what Secular Humanism is. What Do Secular Humanists Say about Secular Humanism? H. J. Blackham said, “Humanism is a concept of man focused upon a programme for humanity.” (H. J. Blackham, “A Definition of Humanism,” in The Humanist Alternative: Some Definitions of Humanism , ed. Paul Kurtz (Buffalo, NY: Prometheus Books, 1973), 35-37). In other words, Blackham is saying that humanism is focused on man. Corliss Lamont, a well-known Secular Humanist, defined humanism as follows: To define twentieth-century humanism briefly, I would say that it is a philosophy of joyous service for the greater good of all humanity in this natural world and advocating the methods of reason, science, and democracy. (Corliss Lamont, The Philosophy of Humanism 6th ed. (New York: Frederick Ungar Publishing, 1982), p. 12). Notice again in that quotation that humanism is focused on man. Hence, the name “humanism”: that which focuses on man. Paul Kurtz, probably the most well-known humanist today, said. The key message of humanism is not that humanists are nonbelievers in theistic religion—atheists, agnostics, or skeptics—but that we are believers, for we believe deeply in the potentialities of human beings to achieve the good life. Indeed, we wish to apply the virtues and principles of humanist ethics to enhance the human condition. (Paul Kurtz, “When Should We Speak Out? (Secular Humanism and Politics),” Free Inquiry Summer 2003, v. 23). Secular humanists believe very simply that the human creature aspect of Christianity should be divorced from its religious beginnings and considered a major aspect of personal and social-political relationships. They suggest that making decisions on the basis of some supernatural force may lead to destructive irrationality. They believe the scientific method should not only be applied to technology but to the very nature of human relationships. They are strongly committed to the democratic, pluralistic/humanistic, secular society in the tradition of Jefferson. Many are pacifists who, like Jesus, are prepared to turn the other cheek and to eschew all forms of violence. They also believe with Einstein that genuine religiosity does not involve blind faith, fear of life and fear of death, but a search for rational knowledge. (Robert Primack and David Aspy, “The Roots of Humanism.” Educational Leadership , p. 266). What are the Main Points of Humanism? Paul Kurtz wrote A Secular Humanist Declaration which was signed by 58 prominent scholars and writers (Paul Kurtz, A Secular Humanist Declaration (Buffalo, NY: Prometheus Books, 1980). In that declaration, Kurtz gave the following ten principles of Secular Humanism: One: Free Inquiry: The first principle of democratic secular humanism is its commitment to free inquiry. We oppose any tyranny over the mind of man, any efforts by ecclesiastical, political, ideological, or social institutions to shackle free thought.” Two: Separation of Church and State: “Any effort to impose an exclusive conception of Truth, Piety, Virtue, or Justice upon the whle of society is a violation of free inquiry.” “Similarly, church properties should share in the burden of public revenues and should not be exempt from taxation.” In other words, part of the contribution we collect should go to the government. Three: The Ideal of Freedom: “As democratic secularist, we consistently defend the ideal of freedom, not only freedom of conscience and belief from those ecclesiastical, political, and economic interests that seek to repress them, but genuine political liberty, democratic decision-making based upon majority rule, and respect for minority rights and the rule of law. We are for the defense of basic human rights, including the right to protect life, liberty, and the pursuit of happiness.” Four: Ethics Based on Critical Intelligence: “Indeed, ethics was developed as a branch of human knowledge long before religionists proclaimed their moral
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