From Evolution to Humanism in 19Th and 20Th Century America
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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. -
Canadian Templar Newsletter
The Canadian Templar September 2015 Newsletter News and Report from our Grand Prior I hope you all enjoyed your summer and had a chance to enjoy some time off and relax. Some of the Priories had events during the summer and you can read about them below. On the international front, the next OSMTH Grand Magistral Meeting will be in Cologne, Germany at the end of the month, with a few Canadians attending. One of the agenda items will be the approval of new Regulations and Orders as well as new Statutes. This will bring some greater standardization to our Order. OSMTH has had significant growth in the number of Grand Priories over the last decade; growing from a few predominantly English speaking countries to over 20 multi- lingual countries, each with their own traditions and organizational nuances. With this has come some challenges on our internal governance. Once all is finalized, they will be part of the framework to revise our own Canadian orders. Another challenge of our relatively young organization is the collection and distribution of charitable funds. As has been stated in previous newsletters, our Canadian Revenue Agency is just one of many countries changing laws and making it more difficult for legitimate charities to operate. We Page 1 (OSMTH) have been waiting on the European Union to show some guidance on how they were going to tackle this similar issue. One would think this an easier task to have the EU show leadership to the rest of the world, but apparently not. At the end of last year, the 28 Member States of the EU failed to agree a consensus on moving the draft legislation forward, and the EU Commission and Presidency have therefore now removed the draft law from the EU legislative agenda in 2015. -
Sovereignty of the Living Individual: Emerson and James on Politics and Religion
religions Article Sovereignty of the Living Individual: Emerson and James on Politics and Religion Stephen S. Bush Department of Religious Studies, Brown University, 59 George Street, Providence, RI 02912, USA; [email protected] Received: 20 July 2017; Accepted: 20 August 2017; Published: 25 August 2017 Abstract: William James and Ralph Waldo Emerson are both committed individualists. However, in what do their individualisms consist and to what degree do they resemble each other? This essay demonstrates that James’s individualism is strikingly similar to Emerson’s. By taking James’s own understanding of Emerson’s philosophy as a touchstone, I argue that both see individualism to consist principally in self-reliance, receptivity, and vocation. Putting these two figures’ understandings of individualism in comparison illuminates under-appreciated aspects of each figure, for example, the political implications of their individualism, the way that their religious individuality is politically engaged, and the importance of exemplarity to the politics and ethics of both of them. Keywords: Ralph Waldo Emerson; William James; transcendentalism; individualism; religious experience 1. Emersonian Individuality, According to James William James had Ralph Waldo Emerson in his bones.1 He consumed the words of the Concord sage, practically from birth. Emerson was a family friend who visited the infant James to bless him. James’s father read Emerson’s essays out loud to him and the rest of the family, and James himself worked carefully through Emerson’s corpus in the 1870’s and then again around 1903, when he gave a speech on Emerson (Carpenter 1939, p. 41; James 1982, p. 241). -
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. -
University of Southampton Research Repository
University of Southampton Research Repository Copyright © and Moral Rights for this thesis and, where applicable, any accompanying data are retained by the author and/or other copyright owners. A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. This thesis and the accompanying data cannot be reproduced or quoted extensively from without first obtaining permission in writing from the copyright holder/s. The content of the thesis and accompanying research data (where applicable) must not be changed in any way or sold commercially in any format or medium without the formal permission of the copyright holder/s. When referring to this thesis and any accompanying data, full bibliographic details must be given, e.g. Alastair Paynter (2018) “The emergence of libertarian conservatism in Britain, 1867-1914”, University of Southampton, Department of History, PhD Thesis, pp. 1-187. UNIVERSITY OF SOUTHAMPTON FACULTY OF HUMANITIES History The emergence of libertarian conservatism in Britain, 1867-1914 by Alastair Matthew Paynter Thesis for the degree of Doctor of Philosophy March 2018 UNIVERSITY OF SOUTHAMPTON ABSTRACT FACULTY OF HUMANITIES History Doctor of Philosophy THE EMERGENCE OF LIBERTARIAN CONSERVATISM IN BRITAIN, 1867-1914 by Alastair Matthew Paynter This thesis considers conservatism’s response to Collectivism during a period of crucial political and social change in the United Kingdom and the Anglosphere. The familiar political equipoise was disturbed by the widening of the franchise and the emergence of radical new threats in the form of New Liberalism and Socialism. Some conservatives responded to these changes by emphasising the importance of individual liberty and the preservation of the existing social structure and institutions. -
JACQUES ROUSSEAU's EMILE By
TOWARD AN UNDERSTANDING OF THE NOVELISTIC DIMENSION OF JEAN- JACQUES ROUSSEAU’S EMILE by Stephanie Miranda Murphy A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of Political Science University of Toronto © Copyright by Stephanie Miranda Murphy 2020 Toward an Understanding of the Novelistic Dimension of Jean-Jacques Rousseau’s Emile Stephanie Miranda Murphy Doctor of Philosophy Department of Political Science ABSTRACT The multi-genre combination of philosophic and literary expression in Rousseau’s Emile provides an opportunity to explore the relationship between the novelistic structure of this work and the substance of its philosophical teachings. This dissertation explores this matter through a textual analysis of the role of the novelistic dimension of the Emile. Despite the vast literature on Rousseau’s manner of writing, critical aspects of the novelistic form of the Emile remain either misunderstood or overlooked. This study challenges the prevailing image in the existing scholarship by arguing that Rousseau’s Emile is a prime example of how form and content can fortify each other. The novelistic structure of the Emile is inseparable from Rousseau’s conception and communication of his philosophy. That is, the novelistic form of the Emile is not simply harmonious with the substance of its philosophical content, but its form and content also merge to reinforce Rousseau’s capacity to express his teachings. This dissertation thus proposes to demonstrate how and why the novelistic -
James Russell Lowell - Poems
Classic Poetry Series James Russell Lowell - poems - Publication Date: 2012 Publisher: Poemhunter.com - The World's Poetry Archive James Russell Lowell(22 February 1819 – 12 August 1891) James Russell Lowell was an American Romantic poet, critic, editor, and diplomat. He is associated with the Fireside Poets, a group of New England writers who were among the first American poets who rivaled the popularity of British poets. These poets usually used conventional forms and meters in their poetry, making them suitable for families entertaining at their fireside. Lowell graduated from Harvard College in 1838, despite his reputation as a troublemaker, and went on to earn a law degree from Harvard Law School. He published his first collection of poetry in 1841 and married Maria White in 1844. He and his wife had several children, though only one survived past childhood. The couple soon became involved in the movement to abolish slavery, with Lowell using poetry to express his anti-slavery views and taking a job in Philadelphia, Pennsylvania as the editor of an abolitionist newspaper. After moving back to Cambridge, Lowell was one of the founders of a journal called The Pioneer, which lasted only three issues. He gained notoriety in 1848 with the publication of A Fable for Critics, a book-length poem satirizing contemporary critics and poets. The same year, he published The Biglow Papers, which increased his fame. He would publish several other poetry collections and essay collections throughout his literary career. Maria White died in 1853, and Lowell accepted a professorship of languages at Harvard in 1854. -
1) the Holding of Liberal Views 2) a Political Philosophy Based on Belief in Progress, the Essential Goodness Of
OCTOBER MONTHLY THEME: LIBERALISM—RIGHTS, FREEDOMS, AND RESPONSIBILITIES Liberalism: 1) The holding of liberal views Dictionary.com 2) A political philosophy based on belief in progress, the essential goodness of the human race, and the autonomy of the individual and standing for the protection of political and civil liberties 3) A movement in modern Protestantism that emphasizes freedom from tradition and authority, the adjustment of religious beliefs to scientific conceptions, and the development of spiritual capacities. Liberalism has been lauded (or critiqued) for its focus on individual rights and freedoms. However, it is also a tradition that emerges out of the reality of living in groups with conflicting points of view. In this sense, Liberalism is a theory about how to value individual freedoms while also living together in groups. As a congregation that emerges out of the Liberal religious tradition, our monthly theme wrestles with these questions of what it means to live together when we disagree. How do we negotiate competing claims between individuals and groups? How do we reconcile freedom of belief with commitments to equity and our connections to each other in a web of life? What are our responsibilities as participants in Liberal institutions? Which question is calling to you? Where is it leading you? 1. How do you define the term Liberalism? Do you identify as a Liberal—politically? religiously? 2. Do you primarily experience freedom as a freedom for actions/beliefs or a freedom from restraints? 3. What enables you to be civil with someone with whom you disagree? 4. Before dying, Spiderman’s uncle tells him that with great power comes great responsibility. -
Yearbook02chic.Pdf
41 *( ^^Wk. _ f. CHICAGO LITERARY CLUB 1695-56 CHICAGO LITERARY CLUB YEAR-BOOK FOR 1895-96 Officer* for 1895-96 President. JOHN HENRY BARROWS. Vice-Presidents. FRANK H. SCOTT, HENRY S. BOUTELL, JAMES A. HUNT. Corresponding Secretary. DANIEL GOODWIN. Recording Secretary and Treasurer. FREDERICK W. GOOKIN. The above officers constitute the Board of Directors. Committees On Officers and Members. FRANK H. SCOTT, Chairman. ALLEN B. POND, ARTHUR D. WHEELER, THOMAS D. MARSTON, GEORGE L. PADDOCK. On Arrangements and Exercises. HENRY S. BOUTELL,C/tairman. EMILIUS C. DUDLEY, CHARLES G. FULLER, EDWARD O. BROWN, SIGMUND ZEISLER. On Rooms and Finance. JAMES A. HUNT, Chairman. WILLIAM R. STIRLING, JOHN H. HAMLINE, GEORGE H. HOLT, JAMES J. WAIT. On Publications. LEWIS H. BOUTELL, Chairman. FRANKLIN H. HEAD, CLARENCE A. BURLEY. Literarp Club Founded March 13, 1874 Incorporated July 10, 1886 ROBERT COLLYER, 1874-75 CHARLES B. LAWRENCE, 1875-76 HOSMER A. JOHNSON, 1876-77 DANIEL L. SHOREY, 1877-78 EDWARD G. MASON, . 1878-79 WILLIAM F. POOLE, 1879-80 BROOKE HERFORD, i 880-8 i EDWIN C. LARNED, 1881-82 GEORGE ROWLAND, . 1882-83 HENRY A. HUNTINGTON, 1883-84 CHARLES GILMAN SMITH, 1884-85 JAMES S. NORTON, 1885-86 ALEXANDER C. McCLURG, 1886-87 GEORGE C. NOYES, 1887-88 JAMES L. HIGH, . 1888-89 JAMES NEVINS HYDE, 1889-90 FRANKLIN H. HEAD, . 1890-91 CLINTON LOCKE, . 1891-92 LEWIS H. BOUTELL, . 1892-93 HORATIO L. WAIT, 1893-94 WILLIAM ELIOT FURNESS, 1894-95 JOHN HENRY BARROWS, 1895-96 Besfoent George E. Adams, Eliphalet W. Blatchford, Joseph Adams, Louis J. Block, Owen F. -
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 Abolition of Emerson: the Secularization of America’S Poet-Priest and the New Social Tyranny It Signals
THE ABOLITION OF EMERSON: THE SECULARIZATION OF AMERICA’S POET-PRIEST AND THE NEW SOCIAL TYRANNY IT SIGNALS A Dissertation submitted to the Faculty of the Graduate School of Arts and Sciences of Georgetown University in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Government By Justin James Pinkerman, M.A. Washington, DC February 1, 2019 Copyright 2019 by Justin James Pinkerman All Rights Reserved ii THE ABOLITION OF EMERSON: THE SECULARIZATION OF AMERICA’S POET-PRIEST AND THE NEW SOCIAL TYRANNY IT SIGNALS Justin James Pinkerman, M.A. Thesis Advisor: Dr. Richard Boyd, Ph.D. ABSTRACT Motivated by the present climate of polarization in US public life, this project examines factional discord as a threat to the health of a democratic-republic. Specifically, it addresses the problem of social tyranny, whereby prevailing cultural-political groups seek to establish their opinions/sentiments as sacrosanct and to immunize them from criticism by inflicting non-legal penalties on dissenters. Having theorized the complexion of factionalism in American democracy, I then recommend the political thought of Ralph Waldo Emerson as containing intellectual and moral insights beneficial to the counteraction of social tyranny. In doing so, I directly challenge two leading interpretations of Emerson, by Richard Rorty and George Kateb, both of which filter his thought through Friedrich Nietzsche and Walt Whitman and assimilate him to a secular-progressive outlook. I argue that Rorty and Kateb’s political theories undercut Emerson’s theory of self-reliance by rejecting his ethic of humility and betraying his classically liberal disposition, thereby squandering a valuable resource to equip individuals both to refrain from and resist social tyranny.