HUMANISM Religious Practices
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The Star of the Age of Reason. Voltaire 1694-1778
Camilla Kolstad Danielsen The Star of The Age of Reason. Voltaire 1694-1778 During the 18th century, the French writers, philosophers and scientists were determined to improve the world through reason. Voltaire was the most famous of them all. No other writer was as frequently read and discussed. He was successful with his tragedies and poetry, he disseminated Newton’s philosophy to Europe and he was engaged in individual fates. For us, Voltaire is a symbolic figure, a socially engaged 2013 intellectual writer who fought for freedom of speech and other human rights. Such a Original title: Opplysningens stjerne. Voltaire notion is tinted by our modern viewpoint. But the important position Voltaire NORLA Selection acquired in his time was a result of the independent manner with which he handled his role as writer. FOREIGN RIGHTS This book provides an insight into Voltaire’s extensive and comprehensive authorship HAGEN AGENCY by Eirin Hagen within fiction, history, philosophy and various socially engaged essays. We meet Lindemans gate 3 D Voltaire as both controversial and moderate, radical and conservative, a contentious NO-0267 Oslo Tel: +47 22 46 52 54 man who won many battles, but far from all, and he did his best to fashion his star Mob: +47 93 41 10 56 status within his contemporaries and for future generations. [email protected] www.hagenagency.no English sample translation available Humanist Forlag 2014 231 Pages Praise: “This is a great book, scholastically solid and an exemplary dissemination of research. It is captivating and funny, and at the same time so convincing that I don’t think I have ever read anything better about Voltaire” Ellen Krefting, associate professor at the University of Oslo Camilla Kolstad Danielsen Camilla Kolstad Danielsenhas written articles on the French enlightenment and her PhD thesis about Voltaire’s philosophical narratives, potpourri, as a genre practice in Voltaire’s later philosophical works (2006). -
INTRODUCTION 1. Medical Humanism and Natural Philosophy
INTRODUCTION 1. Medical Humanism and Natural Philosophy The Renaissance was one of the most innovative periods in Western civi- lization.1 New waves of expression in fijine arts and literature bloomed in Italy and gradually spread all over Europe. A new approach with a strong philological emphasis, called “humanism” by historians, was also intro- duced to scholarship. The intellectual fecundity of the Renaissance was ensured by the intense activity of the humanists who were engaged in collecting, editing, translating and publishing the ancient literary heri- tage, mostly in Greek and Latin, which had hitherto been scarcely read or entirely unknown to the medieval world. The humanists were active not only in deciphering and interpreting these “newly recovered” texts but also in producing original writings inspired by the ideas and themes they found in the ancient sources. Through these activities, Renaissance humanist culture brought about a remarkable moment in Western intel- lectual history. The effforts and legacy of those humanists, however, have not always been appreciated in their own right by historians of philoso- phy and science.2 In particular, the impact of humanism on the evolution of natural philosophy still awaits thorough research by specialists. 1 By “Renaissance,” I refer to the period expanding roughly from the fijifteenth century to the beginning of the seventeenth century, when the humanist movement begun in Italy was difffused in the transalpine countries. 2 Textbooks on the history of science have often minimized the role of Renaissance humanism. See Pamela H. Smith, “Science on the Move: Recent Trends in the History of Early Modern Science,” Renaissance Quarterly 62 (2009), 345–75, esp. -
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. -
Descartes' Influence in Shaping the Modern World-View
R ené Descartes (1596-1650) is generally regarded as the “father of modern philosophy.” He stands as one of the most important figures in Western intellectual history. His work in mathematics and his writings on science proved to be foundational for further development in these fields. Our understanding of “scientific method” can be traced back to the work of Francis Bacon and to Descartes’ Discourse on Method. His groundbreaking approach to philosophy in his Meditations on First Philosophy determine the course of subsequent philosophy. The very problems with which much of modern philosophy has been primarily concerned arise only as a consequence of Descartes’thought. Descartes’ philosophy must be understood in the context of his times. The Medieval world was in the process of disintegration. The authoritarianism that had dominated the Medieval period was called into question by the rise of the Protestant revolt and advances in the development of science. Martin Luther’s emphasis that salvation was a matter of “faith” and not “works” undermined papal authority in asserting that each individual has a channel to God. The Copernican revolution undermined the authority of the Catholic Church in directly contradicting the established church doctrine of a geocentric universe. The rise of the sciences directly challenged the Church and seemed to put science and religion in opposition. A mathematician and scientist as well as a devout Catholic, Descartes was concerned primarily with establishing certain foundations for science and philosophy, and yet also with bridging the gap between the “new science” and religion. Descartes’ Influence in Shaping the Modern World-View 1) Descartes’ disbelief in authoritarianism: Descartes’ belief that all individuals possess the “natural light of reason,” the belief that each individual has the capacity for the discovery of truth, undermined Roman Catholic authoritarianism. -
A Short Course on Humanism
A Short Course On Humanism © The British Humanist Association (BHA) CONTENTS About this course .......................................................................................................... 5 Introduction – What is Humanism? ............................................................................. 7 The course: 1. A good life without religion .................................................................................... 11 2. Making sense of the world ................................................................................... 15 3. Where do moral values come from? ........................................................................ 19 4. Applying humanist ethics ....................................................................................... 25 5. Humanism: its history and humanist organisations today ....................................... 35 6. Are you a humanist? ............................................................................................... 43 Further reading ........................................................................................................... 49 33588_Humanism60pp_MH.indd 1 03/05/2013 13:08 33588_Humanism60pp_MH.indd 2 03/05/2013 13:08 About this course This short course is intended as an introduction for adults who would like to find out more about Humanism, but especially for those who already consider themselves, or think they might be, humanists. Each section contains a concise account of humanist The unexamined life thinking and a section of questions -
In the United States District Court for the Eastern District of North Carolina Western Division
IN THE UNITED STATES DISTRICT COURT FOR THE EASTERN DISTRICT OF NORTH CAROLINA WESTERN DIVISION ) AMERICAN HUMANIST ASSOC., ) AND KWAME TEAGUE, ) ) ) Plaintiffs, CASE NO. 5:15-ct-03053-BO ) ) v. ) ) FRANK L. PERRY, et al., ) ) Defendants. ) PLAINTIFFS’ MEMORANDUM OF LAW IN SUPPORT OF MOTION FOR SUMMARY JUDGMENT Case 5:15-ct-03053-BO Document 69 Filed 07/28/17 Page 1 of 33 I. Nature of the Case and Statement of Facts1 Plaintiffs, the American Humanist Association (“AHA”) and Kwame Teague, challenge the North Carolina Department of Public Safety’s (“NCDPS”) disparate treatment of Humanists, and specifically, its refusal to allow Humanists to meet in groups to study and discuss their shared convictions while authorizing such group meetings for other faith groups of equal or smaller size, as violative of the Establishment and Equal Protection Clauses. NCDPS maintains a list of approved faith groups (“Faith Groups”) and provides them with time, space, and other resources. (A.64-70, 77-81, 1268). Only recognized Faith Groups are authorized to meet in groups for study and worship. (A.69, 1268). NCDPS tracks religious preferences in OPUS but only for approved Faith Groups. (A.3-35, 1292). NCDPS has approved several new Faith Groups since 2010, including one with only three inmates. (A.4, 183, 903, 1260). NCDPS concedes that approving Humanism would impose no threat to the security, control, operation and safety of a correctional institution. (A.925). Indeed, the federal government treats Humanism as a religious group.2 The Bureau of Prisons (“BOP”) approved Humanism as a faith group and allots the group two time-slots each week for “worship” and for “study.” (A.825-29, 833-39, 1075-76, 1081). -
American Jewish History a Qijilrteriy P11bllcatlon of the Amerloan J.Ewlsh Hlstorloal Society
American Jewish History A QIJilrteriY P11bllcatlon of the Amerloan J.ewlsh Hlstorloal SOciety Two Jewish Lawyers Named Lollis* JONATHAN D. SARNA The year r856 was a vintage year for brilliant Jewish lawyers named Louis. On November 13, r8s6, Louis Brandeis was born in Louisville, Kentucky. One month later, on December 14, r856, Louis Marshall was born in Syracuse, New York. Louis and Louis were both first-generation Americans, born of central European Jewish parents. They both compiled stellar academic records. They both went on to have a profound affect on American law. Both were considered for seats on the U.S. Supreme Court, although only one of them made it.' And both became eminent leaders in American Jewish life. Yet while both men earned enormous respect within the Jewish and general communities, they never became friends and rarely worked to gether. They differed religiously, philosophically, and politically. They approached Judaism, America, and even the law itself from sharply different perspectives. The parents of Louis Brandeis and Louis Marshall arrived in America at approximately the same time in the middle of the nineteenth century.' Brandeis' parents hailed from Prague, Marshall's father from Baden and his mother from Wiimemberg. The two fathers had experienced prejudice and privation in central Europe that precipitated their emigration. Adolph Brandeis, who grew up in an urban area and studied at the Technical ,. An earlier version of this paper was delivered as the 1006 B. G. Rudolph Lecture in Judaic Studies at Syracuse University, commemorating the rsorh anniversary of the birth of Louis Marshall. I am grateful to Syracuse University for permitting me to publish the lecture here. -
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. -
South Hampshire Humanists Nesletter 146 March/April 2019
SOUTH HAMPSHIRE HUMANISTS NESLETTER 146 MARCH/APRIL 2019 SHH A PARTNER OF HUMANISTS UK WHAT’S COMING UP SUNDAY MARCH 17TH 2PM, THE PAVILION, RESIDENTS GARDENS, 13 ABBOTTS WAY, SO17 1QU AGM and SOAPBOX and FREE CAKE! The business part of this meeting will be as fast and painless as possible. The present members of the committee are willing to carry on for another year but if you would like to shake things up please submit your name or that of another nominee to the sender of this newsletter by the beginning of March. Similarly submit any business motions. But iF you want to get something ofF your chest about anything at all, whether related to humanism, politics (should that exclude ***x**?!) or the state oF the potholes in your road, or tell us about your Fascination with whatever, PLEASE let the editor know and come and talk For 5 minutes IN THE SOAP BOX SESSION and be prepared For heckling WEDNESDAY MARCH 27TH 7.30PM, HOME OF MIZONS, 18 BROOKALE RD, SO17 1QP DISCUSSION GROUP- ARE PUNISHMENT AND REHABILITATION FOR CRIMINALS RECONCILABLE? APRIL BOOK GROUP, INAUGURAL MEETING, ANDREW COPSON’S “SECULARISM” Those who have expressed interested will be contacted. Anyone else who would like to come along please contact Chris Rolles on [email protected] 1 RECENT EVENTS JAN 20TH SUKI SITARAM LOCAL GOVERNMENT IN THE 21st CENTURY. REFLECING BACK, LOOKING FORWARD children under 5 years also had very positive Having been originally a community worker Suki effects on parents. saw the important role that local councils can play in supporting communities and so became a Another area where Suki worked was in the “toxic council worker. -
What's It Going to Cost
IS “THE ETHICIST” THE ANSWER? Gary B. Anderson, M.D. ETHICS ◼ The application of moral principles to everyday situations. A system to guide action based on judgement which respects the rights of others and that is separate from religious orthodoxy. “The Ethicist” ◼ A “New York Times” writer (Randy Cohen), who from 1999 to 2011 wrote a weekly column for the “Times Magazine”. ◼ His most famous achievement however was inventing David Letterman’s “Top Ten List.” Is it ethical? ◼ To submit the same report twice in two different situations? • Does it harm anyone? • Does this gain unfair advantage? • Does this garner an unjustified reward? ◼ Does this action violate any rules? • This is a pragmatic or legal, not ethical consideration. The ethicists answer: ◼ Yes. ◼ There is no harm to others. ◼ It is your own work to use as you choose. ◼ You may get expelled. Is it ethical? ◼ To move to a better seat at a Thunder game? • Does it harm anyone? • Does this gain unfair advantage? • Does this garner an unjustified reward? ◼ Does this action violate any rules? • This is a pragmatic or legal, not ethical consideration. The ethicists answer: ◼ Yes. ◼ There is no harm to other fans. ◼ It is wasteful to let the seats go unused. ◼ The team is a local monopoly, so you have no other alternative venue to choose. Is it ethical? ◼ To buy an obviously (accidently) mispriced item? • Does it harm anyone? • Does this gain unfair advantage? • Does this garner an unjustified reward? ◼ Does this action violate any rules? • This is a pragmatic or legal, not ethical consideration. -
Darwins-Corrosive-Idea.Pdf
This report was prepared and published by Discovery Institute’s Center for Science and Culture, a non-profit, non-partisan educational and research organization. The Center’s mission is to advance the understanding that human beings and nature are the result of intelligent design rather than a blind and undirected process. We seek long-term scientific and cultural change through cutting-edge scientific research and scholarship; education and training of young leaders; communication to the general public; and advocacy of academic freedom and free speech for scientists, teachers, and students. For more information about the Center, visit www.discovery.org/id. FOR FREE RESOURCES ABOUT SCIENCE AND FAITH, VISIT WWW.SCIENCEANDGOD.ORG/RESOURCES. PUBLISHED NOVEMBER, 2016. © 2016 BY DISCOVERY INSTITUTE. DARWIN’S CORROSIVE IDEA The Impact of Evolution on Attitudes about Faith, Ethics, and Human Uniqueness John G. West, PhD* EXECUTIVE SUMMARY In his influential book Darwin’s Dangerous Idea, have asked about the impact of science on a person’s philosopher Daniel Dennett praised Darwinian religious faith typically have not explored the evolution for being a “universal acid” that dissolves impact of specific scientific ideas such as Darwinian traditional religious and moral beliefs.1 Evolution- evolution.5 ary biologist Richard Dawkins has similarly praised In order to gain insights into the impact of Darwin for making “it possible to be an intellect- specific scientific ideas on popular beliefs about ually fulfilled atheist.”2 Although numerous studies God and ethics, Discovery Institute conducted a have documented the influence of Darwinian nationwide survey of a representative sample of theory and other scientific ideas on the views of 3,664 American adults. -
Holidays and Observances, 2020
Holidays and Observances, 2020 For Use By New Jersey Libraries Made by Allison Massey and Jeff Cupo Table of Contents A Note on the Compilation…………………………………………………………………….2 Calendar, Chronological……………….…………………………………………………..…..6 Calendar, By Group…………………………………………………………………………...17 Ancestries……………………………………………………....……………………..17 Religion……………………………………………………………………………….19 Socio-economic……………………………………………………………………….21 Library……………………………………...…………………………………….…...22 Sources………………………………………………………………………………....……..24 1 A Note on the Compilation This listing of holidays and observances is intended to represent New Jersey’s diverse population, yet not have so much information that it’s unwieldy. It needed to be inclusive, yet practical. As such, determinations needed to be made on whose holidays and observances were put on the calendar, and whose were not. With regards to people’s ancestry, groups that made up 0.85% of the New Jersey population (approximately 75,000 people) and higher, according to Census data, were chosen. Ultimately, the cut-off needed to be made somewhere, and while a round 1.0% seemed a good fit at first, there were too many ancestries with slightly less than that. 0.85% was significantly higher than any of the next population percentages, and so it made a satisfactory threshold. There are 20 ancestries with populations above 75,000, and in total they make up 58.6% of the New Jersey population. In terms of New Jersey’s religious landscape, the population is 67% Christian, 18% Unaffiliated (“Nones”), and 12% Jewish, Muslim, Buddhist, and Hindu. These six religious affiliations, which add up to 97% of the NJ population, were chosen for the calendar. 2% of the state is made up of other religions and faiths, but good data on those is lacking.