DOCSLIB.ORG

This Dissertation Has Been 65-10, 422 Microfilmed Exactly As Received

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
This Dissertation Has Been 65-10, 422 Microfilmed Exactly As Received This dissertation has been 65-10, 422 microfilmed exactly as received CRAWFORD, Richard Joe, 1935- AN ANALYSIS OF THE ARGUMENTATION WITHIN THE RELIGIOUS HUMANIST MOVEMENT. The University of Oklahoma, Ph. D ., 1965 Speech- Theater University Microfilms, Inc., Ann Arbor, Michigan THE UNIVERSITY OF OKLAHOMA GRADUATE COLLEGE AN ANALYSIS OF THE ARGUMENTATION WITHIN THE RELIGIOUS HUMANIST MOVEMENT A DISSERTATION SUBMITTED TO THE GRADUATE FACULTY in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY BY RICHARD JOE CRAWFORD Norman, Oklahoma 1965 AN ANALYSIS OF THE ARGUMENTATION WITHIN THE RELIGIOUS HUMANIST MOVEMENT APPROVED BY SSERTATION COMMITTEE ACKNOWLEDGMENTS A special debt of gratitude must be expressed to Professor Wayne Brockriede for his valuable guidance 6uid considerable assistance in the completion of this study. Other members of the faculty of the University of Oklahoma, especially those serving on my graduate committee, deserve a note of thanks for their useful suggestions in the research and writing of this work which is submitted in partial fulfillment for the degree of Doctor of Philosophy at the University of Oklahoma. ii TABLE OF CONTENTS Page ACKNOWLEDGMENTS ....................................... ii Chapter I. INTRODUCTION .................................. 1 Significance of the Movement Scope of the Study The Problem of Audience Purpose and Structure of the Study II. HUMANIST FOUNDATIONS .......................... 15 Humanistic Tendencies in History Organizational Forerunners of Modem Humanism The Beginnings of Organized Humanism The Formulation of the Humanist Ideology Summary III. CHANNELS OF COMMUNICATION..................... 46 Organizational Channels Publications Channels Tape Recordings Chemnel Miscellaneous Member-Producing Channels Summary IV. IDENTIFICATION WITH SCIENCE AND THE SCIENTIFIC METHOD .................................. 72 Identification with Science in General Identification with the Scientific Method Science, Ethics, and Values Summary V. REFUTATION OF TRADITIONAL RELIGIOUS BELIEFS ... 92 Science and Its Accumulated Data Epistemological Factors Appeals to Common Sense and Reason Evils Inherent in the Christian Religion Evaluation of the Humanist's Argumentative Pattern iii VI. IDENTIFICATION WITH COMMONLY ACCEPTED IDEALS .. 1 # Democracy and. the Democratic Way The Good Life, Human Happiness, and Human Fulfillment Peace, Security, Progressive and Advancing Social Order Open-Mindedness, Fairness, Tolerance for All People and Views The Religious Summary VII. CONCLUSIONS ................................... l66 BIBLIOGRAPHY ..................................... 1?8 APPENDIX I ............................................ 190 APPENDIX II ........................................... 194 iv CHAPTER I INTRODUCTION Significance of the Movement Traditional courses In both public address and Intel­ lectual history devote considerable time to a discussion of nineteenth-century opposition to religious orthodoxy— agnos­ ticism, free thought, Unltarlanlsm, Modernism, etc. However, these extremities of religious thought as they persist In the twentieth century are often Ignored or dismissed as Insignif­ icant; the presumption left Is that agnosticism, for example, died with Ingersoll at the dawn of this century. Nevertheless, considerable evidence Indicates that one form of ultra-liberal religious thought has become strongly organized In the twen­ tieth century and today represents a growing and significant movement. This Ideology has adopted the name "Humanism"^ even ^The specific movement of Human1mm discussed in this study should not be confused with the literary humanism of Pail Elmer More and Irving Babbitt, nor should It be thought of as the humanism of the Italian Renaissance In the sense of a "re­ turn to the classics." The two senses In which the word will be used here are (1) the traditional historic usage, that of an attitude of mind which assigns primary value to man, and (2) as a reference to the specific twentieth-century religious movanent represented by the American Humanist Association. In this sec­ ond sense, Humanlsm will be capitalized, even though the prac­ tice is not universally observed by all authors. Historical humanism will be discussed In Chapter II. though It has sometimes been called "New Humanism," "Sci­ entific Humanism," "Atheistic Humanism," "Religious Humanism," and "Naturalistic Humanism. This study will be devoted to an analysis of the ideas flwH the arguments found in the twentieth-century Human­ ist movement. That the movement is, in fact, significant and worthy of analysis may be illustrated by citing some statements of noted authors from the fields of philosophy and religion. Today "almost every college textbook in basic philosophy" allocates space for a discussion of Humanism as a modern anrf respectable way of life.3 Such was not the case some years earlier. By numerical standards Humanl am is still a minor movement, but it has come increasingly to have a place in American philosophic and religious thought. In a survey of religion in this century, Professor Herbert Schneider of Columbia University devotes a chapter to Humanism and therein asserts that "a fourth faith is in the making" (the other three being Jewish, Protestant and ^Some differences in emphasis do exist between such labels as naturalistic and scientific humanism; however, these distinctions will not be important in this study. The sig­ nificant criterion determining whether or not a given indi­ vidual will be included here will be his rhetorical and or­ ganizational involvement in Religious Humanism as a move­ ment. ^"Pive Years of Achievement— 19^9-1955»" The Human­ ist. XV (March-April, 1955)» Hereafter, all references in footnotes to Humanist journals will be abbreviated as follows: TH for The Humanist. TNH for The New Humanist, and THE for 95e Humanist Bulletin. 3 Catholic).^ He further has this to say of Humanism; The humanist societies have been successful in bringing these various nri« of liberals, freethinkers, rational­ ists, Unitarians, Ethical Culturalists, etc. together for fellowship. Instruction, publication, and promotion of their common Interests. The reappearance of humanism as an Independent religious movement Is sigAfleant In spite of Its small numbers. It gives proof through the night that Hod.emlst Liberalism still lives as a positive reli­ gious faith, that the demand for religious expression exceedsthe supply offered by conventional religious bodies.^ Schneider Is not only pointing to the Importance of Humanism as an Independent movement, but he Is also explaining some of the characteristics of the m o d e m religious situation which contribute to the movement * s success.^ John Hutchinson and James Martin, Jr., In an analysis of many religious faiths, contrast the movement with tradi­ tional religion and go on, like Schneider, to argue that Humanl sm is important enough that It may well be called "the fourth main religious option, along with Judaism, Homan Cathol­ icism, and Protestantism, for thoughtful men In the contem­ porary Western World."? Professor of Philosophy Harold Titus of Denison Herbert Wallace Schneider, Religion In 20th Century America (Cambridge, Massachusetts: Harvard University Press, 1952), p. 141. 5lbld.. p. 142. ^Aspects of the context surrounding the growth of the movement will be discussed In Chapter II. 7John A. Hutchinson and James Alfred Martin, Jr., Ways of Faith (New York: The Ronald Press Co., 1953), p. 445. 4 University also devotes a chapter to Humanism, and while he has some critical comments regarding the movement's Ideology, he admits that It has a rather natural appeal for many scien­ tifically oriented people In m o d e m society.® Likewise, Charles S. Braden, In an examination of minority beliefs, writes that the movement Is more than "just an organization" and Its point of view Is shared by "a large number of people," many of whom as yet have nothing at all to do with Humanlsm.^ The noted religious critics, Henry Wleman and Walter Horton, writing several years ago, stated that "tv^^ most re­ cent of the humanitarian cults Is that very considerable movement . , which Is known as the 'new humanism.'"10 And Willard Sperry of Harvard points to the Humanist's goal of becoming a "powerful denomination"; while he Is none too opti­ mistic about the movement's chances of achieving Its goal, he does concede that Humanism has "many of the best brains and the most disciplined characters among us."11 Whether or not Humanism Is or will become a "fourth ^Harold H. Titus, Living Issues In Philosophy (3rd ed.; New York: American Book Co., 1959)» p. É21. ^Charles Samuel Braden, These Also Believe (New York: The Macmillan Co., 1949)» p. 468, l^Henry N. Wleman and Walter M. Horton, The Growth of Religion (Chicago: Willett, Clark, and Co., 1938)» P» 191. llWlllard Sperry, Religion In America (New York: The Macmillan Co., 1948), p. 256. 5 faith” or a strong denomination, it clearly represents a segment of modern religious and philosophic thought signifi­ cant enough to provide a meaningful basis for an ideological and rhetorical analysis. Whereas the historical perspective may be hampered by the movement's youth,12 a rhetorical anal­ ysis may be enhanced by it; that is, one is free to examine the argumentation of Humanism from its earliest beginnings to the present. Scope of the Study An examination of any social movement necessarily presupposes the establishment of some rather definite limita­ tions, and there are several imposed
Load more

Recommended publications
  • 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.
    [Show full text]
  • Our UU Theological Tapestry: Religious Humanism in a Religious World the Reverend Cynthia A
    Page 1 Our UU Theological Tapestry: Religious Humanism in a Religious World The Reverend Cynthia A. Frado Unitarian Universalist Society of Amherst November 5, 2017 Is the religious impulse inherent in our human species? And if so, is the belief in a Divine Source a required tenet of that religious impulse? What is it that we seek on a deeper level beyond the superficial and the mundane? Most people from other traditions who consider themselves to be religious, scoff at the idea that you can be humanist and religious without believing in God. For them, conjoining the two is the greatest oxymoron of them all. In fact, they not only find that idea to be absurd, they find it to be antithetical, heretical, and a mockery of true religion. So, with that in mind, I dutifully scoured the internet searching for a common understanding of religion. Much to my surprise, I actually had a difficult time trying to find a universally accepted definition of what religion is supposed to be. Even the on-line Bible otherwise known as Wikipedia said it was hard to find one specific interpretation of the term. Certainly, all the dead, white, European, male theologians, who consumed far too many of my weekends in college and graduate school, haunted me with their own complicated and convoluted descriptions, all of which included some form or another of a higher power. However, I found the MacMillian Encyclopedia of Religions to have the most compelling definition to date. They say that religion is the organization of life around the depth dimensions of experience—varied in form, completeness, and clarity in accordance with the environing culture.
    [Show full text]
  • The Unconstitutionality of Exclusive Governmental Support of Entirely Secularistic Education
    The Catholic Lawyer Volume 28 Number 1 Volume 28, Winter 1983, Number 1 Article 2 The Unconstitutionality of Exclusive Governmental Support of Entirely Secularistic Education Daniel D. McGarry Follow this and additional works at: https://scholarship.law.stjohns.edu/tcl Part of the Constitutional Law Commons This Article is brought to you for free and open access by the Journals at St. John's Law Scholarship Repository. It has been accepted for inclusion in The Catholic Lawyer by an authorized editor of St. John's Law Scholarship Repository. For more information, please contact [email protected]. THE UNCONSTITUTIONALITY OF EXCLUSIVE GOVERNMENTAL SUPPORT OF ENTIRELY SECULARISTIC EDUCATION DANIEL D. MCGARRY* INTRODUCTION Secularism, disregarding the existence of God and the supernatural, renders temporal welfare and progress the ultimate human concerns.' * Professor Emeritus, St. Louis University; A.B., Immaculate Heart College, 1932; M.A., University of California at Los Angeles, 1938; Ph.D., University of California at Los Angeles, 1940. 1 F. BAUMER, RELIGION AND THE RISE OF SCEPTIcISM 67 (1960); T. MOLNAR, CHRISTIAN Hu- MANISM 65 (1978). Humanism is a man-centered ideology whereby the measure of the rela- tive worth of values, ideals, and concepts is entirely based upon secular considerations as seen from the individual's point of view. T. MOLNAR, supra, at 65. Humanism espouses "the glorification of man as a potentially absolute being, implicitly in no need of God." Id. at 125-26. The humanists, therefore, proclaim that religions which place God above man do a disservice to the human species. See B. MORRIS, WHY ARE You LOSING YOUR CHILDREN? 9 (1976).
    [Show full text]
  • In Memoriam Mary Morain (1911-1999)
    IN MEMORIAM MARY MORAIN (1911-1999) We note with great sadness the passing of Mary Stone Dewing Morain, who died on June 14, 1999 . A graduate of Radcliffe College and the University of Chicago, Mary Morain accomplished much during her long life . Upon learning of her death, many noted her support and leadership of American and International Humanist organizations and her work on behalf of the United Nations Association and Planned Parent- hood . A former president of the International Society for General Semantics, she edited two collections of articles from ETC and two educational anthologies . With her husband Lloyd Morain she wrote Humanism As the Next Step . A second edition appeared in 1998 . Lloyd describes Mary's early involvement with general seman- tics: While a graduate student at the University of Chicago in the mid-1930s, Mary became acquainted with Douglas Gordon Campbell and Dr. Condon, both of whom felt general semantics assisted them in student counseling . Korzybski established his Institute near the campus and Mary attended one of his early seminars . Mary's mother, a Harvard-Radcliffe Ph .D ., was already interested in general semantics and assisted several stu- dents with scholarships to the Institute . Both of Mary's parents considered themselves humanists, and her father, a retired Har- vard professor, consented to serve on the Institute's advisory board. After receiving her M.A ., Mary attended a gs seminar under Donald McLean at Mills College in Oakland, California. She 315 3 16 ETC 0 FALL 1999 organized and assembled the lecture notes, and McLean invited her to join his staff of therapists in Hollywood .
    [Show full text]
  • "The Philosophy of Humanism"
    THE PHILOSOPHY OF HUMANISM Books by Corliss Lamont The Philosophy of Humanism, Eighth Edition, 1997 (posthumous) Lover’s Credo: Poems of Love, 1994 The Illusion of Immortality, Fifth Edition, 1990 Freedom of Choice Affirmed, Third Edition, 1990 Freedom Is as Freedom Does: Civil Liberties in America, Fourth Edition, 1990 Yes To Life: Memoirs of Corliss Lamont, 1990 Remembering John Masefield, 1990 A Lifetime of Dissent, 1988 A Humanist Funeral Service, 1977 Voice in the Wilderness: Collected Essays of Fifty Years, 1974 A Humanist Wedding Service, 1970 Soviet Civilization, Second Edition, 1955 The Independent Mind, 1951 The Peoples of the Soviet Union, 1946 You Might Like Socialism, 1939 Russia Day by Day Co-author (with Margaret I. Lamont), 1933 (Continued on last page of book) THE PHILOSOPHY OF HUMANISM CORLISS LAMONT EIGHTH EDITION, REVISED HALF-MOON FOUNDATION, INC. The Half-Moon Foundation was formed to promote enduring inter- national peace, support for the United Nations, the conservation of our country’s natural environment, and to safeguard and extend civil liberties as guaranteed under the Constitution and the Bill of Rights. AMHERST, NEW YORK 14226 To My Mother FLORENCE CORLISS LAMONT discerning companion in philosophy Published 1997 by Humanist Press A division of the American Humanist Association 7 Harwood Drive, P.O. Box 1188 Amherst, NY 14226-7188 Eighth Edition Library of Congress Catalog Card Number: 96-77244 ISBN 0-931779-07-3 Copyright © 1949, 1957, 1965, 1982, 1990, 1992 by Corliss Lamont. Copyright © 1997 by Half-Moon Foundation, Inc. Copy Editor, Rick Szykowny ~ Page Layout, F. J. O’Neill The following special copyright information applies to this electronic text version of The Philosophy of Humanism, Eighth Edition: THIS DOCUMENT IS COPYRIGHT © 1997 BY HALF-MOON FOUNDATION, INC.
    [Show full text]
  • Religious Skepticism, Atheism, Humanism, Naturalism, Secularism, Rationalism, Irreligion, Agnosticism, and Related Perspectives)
    Unbelief (Religious Skepticism, Atheism, Humanism, Naturalism, Secularism, Rationalism, Irreligion, Agnosticism, and Related Perspectives) A Historical Bibliography Compiled by J. Gordon Melton ~ San Diego ~ San Diego State University ~ 2011 This bibliography presents primary and secondary sources in the history of unbelief in Western Europe and the United States, from the Enlightenment to the present. It is a living document which will grow and develop as more sources are located. If you see errors, or notice that important items are missing, please notify the author, Dr. J. Gordon Melton at [email protected]. Please credit San Diego State University, Department of Religious Studies in publications. Copyright San Diego State University. ****************************************************************************** Table of Contents Introduction General Sources European Beginnings A. The Sixteenth-Century Challenges to Trinitarianism a. Michael Servetus b. Socinianism and the Polish Brethren B. The Unitarian Tradition a. Ferenc (Francis) David C. The Enlightenment and Rise of Deism in Modern Europe France A. French Enlightenment a. Pierre Bayle (1647-1706) b. Jean Meslier (1664-1729) c. Paul-Henri Thiry, Baron d'Holbach (1723-1789) d. Voltaire (Francois-Marie d'Arouet) (1694-1778) e. Jacques-André Naigeon (1738-1810) f. Denis Diderot (1713-1784) g. Marquis de Montesquieu (1689-1755) h. Jean-Jacques Rousseau (1712-1778) B. France and Unbelief in the Nineteenth Century a. August Comte (1798-1857) and the Religion of Positivism C. France and Unbelief in the Twentieth Century a. French Existentialism b. Albert Camus (1913 -1960) c. Franz Kafka (1883-1924) United Kingdom A. Deist Beginnings, Flowering, and Beyond a. Edward Herbert, Baron of Cherbury (1583-1648) b.
    [Show full text]
  • UC Santa Barbara UC Santa Barbara Previously Published Works
    UC Santa Barbara UC Santa Barbara Previously Published Works Title Secularism, Humanism, and Secular Humanism: Terms and Institutions Permalink https://escholarship.org/uc/item/5023z45w Author Blankholm, Joseph Publication Date 2016 Peer reviewed eScholarship.org Powered by the California Digital Library University of California Joseph Blankholm Department of Religious Studies University of California, Santa Barbara Secularism, Humanism, and Secular Humanism: Terms and Institutions Abstract: This chapter considers recent American attempts to recognize secular humanism as a religion in light of more than a century of debates over the religiosity of secularism and humanism. It offers a history of these terms’ codependent evolution in the United States by focusing on the individuals, groups, and institutions that have adopted them and shaped their meanings. The chapter also argues that those who use these terms today bear forth a fraught and sometimes self-contradicting inheritance. In order to recognize the stakes of contemporary struggles over the meaning and purpose of secularism, one needs a deeper understanding of how the term has come to bear its traces and how it fits within a shifting constellation of labels and concepts. Keywords: Secularism, Humanism, Secular Humanism, Organized Nonbelievers, Secular Activism, Separation of Church and State In October of 2014, a federal district judge in the state of Oregon ruled that secular humanism is a religion, at least for legal purposes involving the Establishment Clause of the U.S. Constitution’s First Amendment. The judge sided with the lawsuits’ plaintiffs, who argued that a humanist inmate at a federal prison should receive certain rights reserved solely for religious groups.
    [Show full text]
  • Heritage Article the Humanist Manifesto Ed: Seventy Five Years
    Heritage article The Humanist Manifesto Ed: Seventy five years ago this May, thirty-four ministers (mostly Unitarian), philosophers and others, put their signatures to, and published, a document designed to provide direction to and the beginnings of structure for, a movement that had been growing since the mid teens. Some saw in its tenets, the future of the American Unitarian Association, others undoubtedly saw the beginnings of a completely new direction. With its interchanging use of the terms “Religious humanism” and “Humanism,” the document proclaimed both a break from, and a progressive continuation and remaking of, traditional religion. Though it has been rewritten and re-issued twice (1973 and 2002) the Manifesto remains one of the clearest statements of that trend in religious and ethical thought proudly carried by the title of this publication. the nature of the universe depicted by modern science makes unacceptable any supernatural or cosmic guarantees of human values… Religion must formulate its hopes and plans in the light of the scientific spirit and method. ************************************************* The time has come for widespread recognition of the radical changes in religious beliefs throughout the modern world. The time is past for mere revision of traditional attitudes. Science and economic change have disrupted the old beliefs. Religions the world over are under the necessity of coming to terms with new conditions created by a vastly increased knowledge and experience. In every field of human activity, the vital movement is now in the direction of a candid and explicit humanism. In order that religious humanism may be better understood we, the undersigned, desire to make certain affirmations which we believe the facts of our contemporary life demonstrate.
    [Show full text]
  • The Religion of Secular Humanism Is Christian High Schools, Colleges, and Uni- Gerald A
    needs of our time," and Edwin H. Wilson, the 1979 Humanist of the Year and former The Religion of editor of The Humanist, says that, "Humanism in a naturalistic frame is validly a religion." Secular Humanism While I argue in Understanding The Times: The Religious Worldviews of Our Day and the Search for Truth that secular humanism is a comprehensive worldview David A. Noebel that consists of a theology (atheism), phi- losophy (metaphysical naturalism), ethics Religion: (1.) A worldview i.e., any set of (moral relativism), biology (spontaneous beliefs or system of thought that contains generation/evolution), psychology (self- a theology, philosophy, ethics, biology, actualization), sociology (feminism/ psychology, sociology, economics, poli- homosexualism), law (positivism), poli- tics, law and history—Noebel (2.) tics (globalism), economics (socialism), "Among religions in this country which and history (French Enlightenment II), do not teach what would generally be con- Kurtz acknowledges the three main pillars sidered a belief in the existence of God are of any worldview viz., theology, philoso- Buddhism, Taoism, Ethical Culture, phy, and ethics. Secular Humanism and others."—U.S. One of the early voices of Secular Supreme Court (1961) (3.) "Any system Humanism was Charles Francis Potter. of beliefs, practices, ethical values .. Potter signed the Humanist Manifesto [e.g.], humanism as a religion."— (1933) along with John Dewey and Roy Webster's New World Dictionary (4.) "A Wood Sellars. Potter was a Baptist minis- system of thought shared by a group that "Secular Humanism is a religion. ter for eleven years and a Unitarian minis- gives members an object of devotion It is a religion because it contains, [God, the state, man, nature], a code of ter for eleven more years before founding as all worldviews contain, the first Humanist church in New York ethics and a frame of reference relating a theology." individuals to their group and the uni- City in 1929.
    [Show full text]
  • DOWNLOAD Humanists International 1952-2002
    International Humanist and Ethical Union 1952-2002 Copyright © 2002 by De Tijdstroom uitgeverij. Republished at www.iheu.org with permission. Humanistics Library Copyright © 2002 by De Tijdstroom uitgeverij. Republished at www.iheu.org with permission. Bert Gasenbeek and Babu Gogineni (eds.) International Humanist and Ethical Union 1952-2002 Past, present and future De Tijdstroom uitgeverij, Utrecht Copyright © 2002 by De Tijdstroom uitgeverij. Republished at www.iheu.org with permission. Copyright © 2002 by De Tijdstroom uitgeverij. Cover design: Cees Brake bNO, Enschede. Front cover photograph: ‘Voyage vers l’infini’, by Etoundi Essamba (1984). Cartoons: Mr. Mohan (India). All rights reserved, including those of translation into foreign languages. Printed in the Netherlands. No part of this book may be used or reproduced in any form—by photo- print, microfilm, or any other means—or transmitted or translated into a machine language without prior written permission of the publisher, except in the case of brief quotations embodied in critical articles and reviews. For information, contact De Tijdstroom uitgeverij BV, Asschatterweg 44, 3831 JW Leusden, the Netherlands, [email protected]. isbn 90 5898 041 3 nur 730, 740 Copyright © 2002 by De Tijdstroom uitgeverij. Republished at www.iheu.org with permission. Contents Preface 7 Humanism for the world. The IHEU in a nutshell 9 Babu Gogineni Past From theory to practice—a history of IHEU 1952-2002 15 Hans van Deukeren 1850-1952: The road to the founding congress 16 1952-1962: Years of construction 28 1962-1975: High expectations, lean years 40 1975-1989: From imaginative consolidation to bright vistas 61 1989-2002: Clashes and resurrection 79 Conclusion 102 Sources and suggestions for further reading 104 Present Humanism and ketchup, or the future of Humanism 106 Babu Gogineni The future of international Humanism and the IHEU 112 Levi Fragell Future How to grow an elephant? 122 Andrzej Dominiczak Copyright © 2002 by De Tijdstroom uitgeverij.
    [Show full text]
  • U.S. Department of Justice Federal Bureau of Prisons
    Pls. Ex. 114 U.S. Department of Justice Federal Bureau of Prisons Central Office 320 First St., NW Washington, DC 20534 August 4, 2017 Monica Miller, Senior Counsel American Humanist Association E-Mail: [email protected] Request Number: 2017-06192 Dear Ms. Miller: This is in response to the above referenced Freedom of Information Act (FOIA) request. Specifically, you requested a copy of the Humanism manual in the Inmate Religious Beliefs and Practices. In response to your request, staff located 7 pages of responsive records, which were forwarded to this office for a release determination. After careful review, we determined all pages are appropriate for release in full. I trust this is responsive to your request. If you have any questions, you have the right to seek assistance from the undersigned or BOP’s FOIA Public Liaison, Mr. C. Darnell Stroble at 202-616-7750. Additionally, you may contact the Office of Government Information Services (OGIS) at the National Archives and Records Administration to inquire about the FOIA mediation services they offer. The contact information for OGIS is as follows: Office of Government Information Services, National Archives and Records Administration, 8601 Adelphi Road-OGIS, College Park, Maryland 20740- 6001, e-mail at [email protected]; telephone at 202-741-5770; toll free at 1-877-684-6448; or facsimile at 202-741-5769. Sincerely, X A. Cromer, GIS Ronald Rodgers, Senior Counsel Signed by: APRIL CROMER Case 5:15-ct-03053-BO Document 93-1 Filed 10/13/17 Page Pls.App.0017331 of 8 HUMANISM Religious
    [Show full text]
  • [Note: Though I Gave Two Talks on “Meadville, Lombard, and The
    Meadville and the Manifesto Tim Barger The Humanist Manifesto of 1933 is largely a product of Chicago. It was at a University of Chicago lecture that Raymond Bragg talked to Roy Wood Sellars about formalizing for publication the thoughts about humanism of a circle of colleagues, a concept earlier suggested to Bragg by Kansas City Unitarian minister Leon Birkhead and former Unitarian then First Humanist Society in New York leader Charles Francis Potter. Sellars, a philosophy professor at the University of Michigan, wrote the first draft a few weeks after that lecture, and then it was in Chicago that Bragg coordinated the editing of the draft by four people: Curtis Reese (the meetings were held in Reese‟s office at the Abraham Lincoln Center, where he was dean), Eustace Haydon (a religion professor at the University of Chicago), Edmund Wilson (minister of Third Unitarian Church), and Bragg (secretary of the Western Unitarian Conference). The four would turn to at least five consultants, including J. A. C. F. Auer, E. Burdette Backus, Albert Dieffenbach, and John Dietrich, all of whom had connections to Chicago‟s Meadville Theological School, during development of the Manifesto. William Schulz has written in detail about the making of the Humanist Manifesto in his 1975 doctor of ministry dissertation from Meadville Lombard Theological School, published in book form in 2002 by Skinner House. A personal recollection about the making of the Manifesto by Meadville graduate Edwin Wilson was posthumously published in 1995 by Humanist Press. There were thirty-four signers of the Manifesto. At least half of the signers were Unitarians.
    [Show full text]