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