The Philosophy of Humanism
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Released by Humanist Press in its degenderized eighth edition, this powerful book is the definitive study of the history and growth of the humanist movement in North America. Renowned philosopher and activist Corliss Lamont offers a vigorous argument for humanism and provides an affirmative, intelligent guidebook for shaping a better life in today's complex world.
This version of The Philosophy of Humanism is the Eighth Edition, Revised 1997 (First Printing, April 1997; Second Printing, March 2001) and was prepared by Half-Moon Foundation, Inc.
The Philosophy of Humanism was originally published in 1949 as Humanism as a Philosophy.
uniformity.” 1 I am not sure how far Mr. Santayana and I actually disagreed concerning the points that he mentioned. Certainly I had no intention of making “all mankind a compulsory object of affection” for anyone; I, too, would have democracy come as a natural and not a forced development. I would also decry the establishment of uniformity. But these opinions are not inconsistent with urging that a general pattern of international peace and of democratic procedures would further the welfare of
Venice burned his book on immortality. Brilliant and far-ranging as were the thinkers and writers of the Renaissance, neither Pomponazzi nor better-known Humanist figures like Erasmus, Montaigne, Francis Bacon, and Thomas More worked out an inclusive metaphysics or theory of the universe that rejected Christian supernaturalism. The features of permanent value in Renaissance Humanism that can be taken over by present-day Humanism are its insistence on getting away from religious control of
Christian denomination to give women equal rights with men in church organization. And to demonstrate in their daily conduct their sympathy with the poor and their disapproval of luxury, the Quakers dressed simply, spoke simply, and lived simply. Most famous of all Quakers was William Penn, who in 1681 founded the colony of Pennsylvania as a refuge from religious persecution. He had been a militant advocate of Quaker beliefs in England at a time when it was extremely unpopular and indeed illegal
material chair, and the chair we see, which is your chair on our side, the etheric chair, are one and the same thing really.…You can mold an etheric body for a thing—a piano, a clock, a desk—by loving it and liking to have it with you.” 46 It is no wonder that certain contemporary Spiritualists react strongly against this sort of thing and refuse to go into the details of the next world. As a matter of fact logic further demands counterparts in the hereafter for all living things. They are
shows how hidden censorship takes place. He alleges that fear of the Moral Majority and its allies “is sufficiently strong to prevent the writers of history texts—the example I know best—from making statements and interpretations that the vast majority of historians considers unexceptionable. With hundreds of thousands of classroom adoptions dependent on INTRODUCTION TO THE SIXTH EDITION xxi even a single phrase that the so-called ‘right’ may deem objectionable, publishers quail before the