Secular Humanism Debated
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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. -
PAUL KURTZ in MEMORIAM Paul Kurtz, Philosopher, Humanist Leader, and Founder of the Modern Skeptical Movement, Dies at Eighty-Six TOM FLYNN
Jan Feb 13 2_SI new design masters 11/29/12 11:26 AM Page 5 [ PAUL KURTZ IN MEMORIAM Paul Kurtz, Philosopher, Humanist Leader, and Founder of the Modern Skeptical Movement, Dies at Eighty-Six TOM FLYNN Paul Kurtz, founder and longtime chair At NYU Kurtz studied philosophy of the Committee for Skeptical Inquiry, under Sidney Hook, who had himself the Council for Secular Humanism, and been a protégé of the pragmatist philoso- the Center for Inquiry, died at the age pher John Dewey. The philosophy of of eighty-six on October 20, 2012. He Dewey and Hook, arguably the greatest was one of the most influential figures American thinkers in the humanist tra- in the humanist and skeptical move- dition, would deeply in fluence Kurtz’s ments from the late 1960s through the thought and activism. Kurtz graduated first decade of the twenty-first century. from NYU in 1948 and earned his PhD Among his best-known creations are in philosophy at Columbia University in the skeptics’ magazine SKEPTICAL IN- 1952. QUIRER, the secular humanist magazine Free Inquiry, and the independent pub- Academic Career lisher Prometheus Books. Kurtz taught philosophy at Trinity Col- Jonathan Kurtz, Paul’s son, told SI that lege from 1952 to 1959. He joined the his father had a “‘joyous’ last day, joking, faculty at Union College from 1961 to laughing, etc. He then died suddenly to- 1965; during this period he was also a ward bedtime. There was no suffering.” A visiting lecturer at the New School for joint CFI/CSI/CSH statement marked Social Research. -
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. -
CFI-Annual-Report-2018.Pdf
Message from the President and CEO Last year was another banner year for the Center the interests of people who embrace reason, for Inquiry. We worked our secular magic in a science, and humanism—the principles of the vast variety of ways: from saving lives of secular Enlightenment. activists around the world who are threatened It is no secret that these powerful ideas like with violence and persecution to taking the no others have advanced humankind by nation’s largest drugstore chain, CVS, to court unlocking human potential, promoting goodness, for marketing homeopathic snake oil as if it’s real and exposing the true nature of reality. If you medicine. are looking for humanity’s true salvation, CFI stands up for reason and science in a way no look no further. other organization in the country does, because This past year we sought to export those ideas to we promote secular and humanist values as well places where they have yet to penetrate. as scientific skepticism and critical thinking. The Translations Project has taken the influential But you likely already know that if you are reading evolutionary biology and atheism books of this report, as it is designed with our supporters in Richard Dawkins and translated them into four mind. We want you not only to be informed about languages dominant in the Muslim world: Arabic, where your investment is going; we want you to Urdu, Indonesian, and Farsi. They are available for take pride in what we have achieved together. free download on a special website. It is just one When I meet people who are not familiar with CFI, of many such projects aimed at educating people they often ask what it is we do. -
Living Without Religion the Ethics of Humanism
Spring 1989 Vol. 9, No. 2 $4.00 41( Living Without Religion _The Ethics of Humanism Abortion in Can We Historical Achieve Perspective Immortality? Vern and Bonnie Bullough Cryonics and Other Technologies Carol Kahn Steven B. Harris TE Also: Ted Bundy, Pornography, and Capital Punishment Soviet Atheism and Psychoanalysis Under Perestroika, by Adolf Grü The Gospels as Literary Fiction, by Randel Helms Free Inceirf, SPRING 1989, VOL. 9, NO. 2 ISSN 0272-0701 Contents 3 LETTERS TO THE EDITOR 10 ON THE BARRICADES 62 IN THE NAME OF GOD EDITORIALS 4 Eupraxophy, Ethics, and Secular Humanism, Paul Kurtz and Tim Madigan / Abortion in Historical Perspective, Vern and Bonnie Bullough / The Morality of Unbelief, Tom Flynn / Humanism and the Roots of Morality, Tim Madigan / More On Belief and Morality, Tom Franczyk HUMANIST ETHICS 14 Can We Achieve Immortality? Carol Kahn 19 Many Are Cold But Few Are Frozen: A Humanist Looks at Cryonics Steven B. Harris 25 Humanist Ethics: Eating the Forbidden Fruit Paul Kurtz 30 Scientific Knowledge, Moral Knowledge: Is There Any Need for Faith? Bernard Davis 37 The Inseparability of Logic and Ethics John Corcoran 41 A Theory of Cooperation Leon Felkins ARTICLES 46 Glossolalia Martin Gardner 49 The Study of the Gospels as Literary Fiction Randel Helms 52 Soviet Atheism and Psychoanalysis Under Perestroika Adolf Grünbaum 54 On Ted Bundy, Pornography, and Capital Punishment Vern Bullough, Paul Kurtz 58 An Atheist Handles Life Harry Daum BOOKS 56 Abortion and the Law Mary Beth Gehrman / Books in Brief Editor: Paul Kurtz Senior Editors: Vern Bullough, Gerald Larne Executive Editor: Tim Madigan Managing Editor: Mary Beth Gehrman Special Projects Editor: Valerie Marvin Contributing Editors: Robert S. -
What Is Atheism, Secularism, Humanism? Academy for Lifelong Learning Fall 2019 Course Leader: David Eller
What is Atheism, Secularism, Humanism? Academy for Lifelong Learning Fall 2019 Course leader: David Eller Course Syllabus Week One: 1. Talking about Theism and Atheism: Getting the Terms Right 2. Arguments for and Against God(s) Week Two: 1. A History of Irreligion and Freethought 2. Varieties of Atheism and Secularism: Non-Belief Across Cultures Week Three: 1. Religion, Non-religion, and Morality: On Being Good without God(s) 2. Explaining Religion Scientifically: Cognitive Evolutionary Theory Week Four: 1. Separation of Church and State in the United States 2. Atheist/Secularist/Humanist Organization and Community Today Suggested Reading List David Eller, Natural Atheism (American Atheist Press, 2004) David Eller, Atheism Advanced (American Atheist Press, 2007) Other noteworthy readings on atheism, secularism, and humanism: George M. Smith Atheism: The Case Against God Richard Dawkins The God Delusion Christopher Hitchens God is Not Great: How Religion Poisons Everything Daniel Dennett Breaking the Spell: Religion as a Natural Phenomenon Victor Stenger God: The Failed Hypothesis Sam Harris The End of Faith: Religion, Terror, and the Future of Religion Michael Martin Atheism: A Philosophical Justification Kerry Walters Atheism: A Guide for the Perplexed Michel Onfray In Defense of Atheism: The Case against Christianity, Judaism, and Islam John M. Robertson A Short History of Freethought Ancient and Modern William Lane Craig and Walter Sinnott-Armstrong God? A Debate between a Christian and an Atheist Phil Zuckerman and John R. Shook, eds. The Oxford Handbook of Secularism Janet R. Jakobsen and Ann Pellegrini, eds. Secularisms Callum G. Brown The Death of Christian Britain: Understanding Secularisation 1800-2000 Talal Asad Formations of the Secular: Christianity, Islam, Modernity Lori G. -
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. -
Introduction: the Emerging Alliance of World Religions and Ecology
Emerging Alliance of World Religions and Ecology 1 Mary Evelyn Tucker and John A. Grim Introduction: The Emerging Alliance of World Religions and Ecology HIS ISSUE OF DÆDALUS brings together for the first time diverse perspectives from the world’s religious traditions T regarding attitudes toward nature with reflections from the fields of science, public policy, and ethics. The scholars of religion in this volume identify symbolic, scriptural, and ethical dimensions within particular religions in their relations with the natural world. They examine these dimensions both historically and in response to contemporary environmental problems. Our Dædalus planning conference in October of 1999 fo- cused on climate change as a planetary environmental con- cern.1 As Bill McKibben alerted us more than a decade ago, global warming may well be signaling “the end of nature” as we have come to know it.2 It may prove to be one of our most challenging issues in the century ahead, certainly one that will need the involvement of the world’s religions in addressing its causes and alleviating its symptoms. The State of the World 2000 report cites climate change (along with population) as the critical challenge of the new century. It notes that in solving this problem, “all of society’s institutions—from organized re- ligion to corporations—have a role to play.”3 That religions have a role to play along with other institutions and academic disciplines is also the premise of this issue of Dædalus. The call for the involvement of religion begins with the lead essays by a scientist, a policy expert, and an ethicist. -
Janne Kontala – EMERGING NON-RELIGIOUS WORLDVIEW PROTOTYPES
Janne Kontala | Emerging Non-religious Worldview Prototypes | 2016 Prototypes Worldview Non-religious Janne Kontala | Emerging Janne Kontala Emerging Non-religious Worldview Prototypes A Faith Q-sort-study on Finnish Group-affiliates 9 789517 658386 ISBN 978-951-765-838-6 Åbo Akademis förlag Domkyrkotorget 3, FI-20500 Åbo, Finland Tfn +358 (0)2 215 4793 E-post: forlaget@abo. Försäljning och distribution: Åbo Akademis bibliotek Domkyrkogatan 2-4, FI-20500 Åbo, Finland Tfn +358 (0)2 215 4190 E-post: publikationer@abo. EMERGING NON-RELIGIOUS WORLDVIEW PROTOTYPES Emerging Non-religious Worldview Prototypes A Faith Q-sort-study on Finnish Group-affiliates Janne Kontala Åbo Akademis förlag | Åbo Akademi University Press Åbo, Finland, 2016 CIP Cataloguing in Publication Kontala, Janne. Emerging non-religious worldview prototypes : a faith q-sort-study on Finnish group-affiliates / Janne Kontala. - Åbo : Åbo Akademi University Press, 2016. Diss.: Åbo Akademi University. ISBN 978-951-765-838-6 ISBN 978-951-765-838-6 ISBN 978-951-765-839-3(digital) Painosalama Oy Åbo 2016 ABSTRACT This thesis contributes to the growing body of research on non-religion by examining shared and differentiating patterns in the worldviews of Finnish non-religious group-affiliates. The organisa- tions represented in this study consist of the Union of Freethinkers, Finland’s Humanist Association, Finnish Sceptical Society, Prometheus Camps Support Federation and Capitol Area Atheists. 77 non-randomly selected individuals participated in the study, where their worldviews were analysed with Faith Q-sort, a Q-methodological application designed to assess subjectivity in the worldview domain. FQS was augmented with interviews to gain additional information about the emerging worldview prototypes. -
How Morality Evolved Doug Mann
HANNAH WALLACE: CRISIS IN TURKISH EDUCATION CELEBRATING REASON AND HUMANITY February/March 2019 Vol. 39 No. 2 HOW MORALITY EVOLVED DOUG MANN LINDA KAY KLEIN Dissects the Christian Purity Movement F/M 17 $5.95 CDN $5.95 US $5.95 Tom Flynn | Faisal Saeed Al Mutar 03 Robert M. Price | S. T. Joshi Poetry by Max Jacob Published by the Center for Inquiry in association 0 74470 74957 8 with the Council for Secular Humanism For many, mere atheism (the absence of belief in gods and the supernatural) or agnosticism (the view that such questions cannot be answered) aren’t enough. It’s liberating to recognize that supernatural beings are human creations … that there’s no such thing as “spirit” or “transcendence”… that people are undesigned, unintended, and responsible for themselves. But what’s next? Atheism and agnosticism are silent on larger questions of values and meaning. If Meaning in life is not ordained from on high, what small-m meanings can we work out among ourselves? If eternal life is an illusion, how can we make the most of our only lives? As social beings sharing a godless world, how should we coexist? For the questions that remain unanswered after we’ve cleared our minds of gods and souls and spirits, many atheists, agnostics, skeptics, and freethinkers turn to secular humanism. Secular. “Pertaining to the world or things not spiritual or sacred.” Humanism. “Any system of thought or action concerned with the interests or ideals of people … the intellectual and cultural movement … characterized by an emphasis on human interests rather than … religion.” — Webster’s Dictionary Secular humanism is a comprehensive, nonreligious life stance incorporating: A naturalistic philosophy A cosmic outlook rooted in science, and A consequentialist ethical system in which acts are judged not by their conformance to preselected norms but by their consequences for men and women in the world. -
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. -
Schooling and Religion: a Secular Humanist View
DOCUMENT RESUME ED 320 283 EA 021 949 AUTHOR Bauer, Norman J. TITLE Schooling and Religion: A Secular Humanist View. PUB DATE Oct 89 NOTE 23p.; Paper presented at the Annual Meeting of the American Educational Studies Association (Chicago, IL, October 25-26, 1989). PUB TYPE Speeches/Conference Papers (150)-- Reports - Evaluative /Feasibility (142) EDRS PRICE MF01/PC01 Plus Postage. DESCRIPTORS *Educational Philosophy; Elementary Secondary Education; *Humanism; Religion Studies; *Religious Education; State Church Separation ABSTRACT The proper relation between religion and public schooling is addressed in this paper which reviews the secular humanist position and recommends ways to pursue the study of religion in classrooms. This dual purpose is achieved through thefollowing process: (1) reconstruction of an empirical-naturalistic image of reality (Image 1); (2) construction of an image of reflective thought, which is the product of this view of reality (Image 2);and (3) examination of the implications of the twoimages for the philosophy of education, sociopolitical order, and curricular content, organization, and implementation. The secular humanist position is not foreign to the notion of religious ideas and values. Images 1 and 2 stress the contemporary secular humanists' optimistic belief in human nature and scientific reason for the attainmentof human fulfillment. This position is compatible with the stanceheld by the First Amendment to the U.S. Constitution for theintegration of religious study within public schools. (17 references) (LMI) * Reproductions supplied by EDRS are the best that can be ma.e * * from the original document. * SCHOOLING AND RELIGION: A SECULAR HUMANIST VIEW Norman J. Bauer, Ed.D. Professor of Education State University of New York Geneseo, New York U S DEPARTMENT OF EDUCATION Office of EducahOnal Research and Improvement "PERMISSION TO REPRODUCETHIS URIC IONAL RESOURCES INFORMATION MATERIAL HAS BEEN GRANTEDBY CENTER (ERIC) This document has been reproduced as .