Contents
Academic literature on the topic 'Secular Humanistic world'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Secular Humanistic world.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Secular Humanistic world"
1
Helminiak, Daniel A. "The Spiritualization of Secular Society: The Challenge of Peace in a World of Diversity." Journal of Humanistic Psychology 59, no. 6 (April 27, 2016): 796–823. http://dx.doi.org/10.1177/0022167816641852.
Full textAbstract:
Peace on earth is not to be expected. First, at least in its subhuman form, the law of nature is survival of the fittest, not self-deferential cooperation. Second, a philosophical consensus to provide needed epistemological agreement and ethical criteria for peace is nonexistent in the postmodern world. Third, conflicting beliefs among the world’s religions and a sharp decline in religious affiliation incapacitate the traditional agencies of support for transcendent values, including peace. Thus, the daunting challenge has become the nonreligious and even nontheological spiritualization of secular society. Only this hope remains as history forces humanity to mature: Elaborate and rely on a humanistic basis for lofty values. In evocative terms, philosophers and humanistic psychologists have narrated that hope. More incisively, Bernard Lonergan has detailed the humanistic basis of that hope: distinctively human consciousness or spirit, the self-transcending dimension of the human mind, a bimodal, quadrilevel, epistemologically and ethically normative dynamism. But no agency exists to implement this hope, and peace still, depends ultimately on elusive human goodwill. Still the empirical specification of a philosophical foundation at least provides needed guidance, which, coupled with today’s scientific, medical, psychological, and sociological technology, does sustain hope for peace.
2
Benschop, Gerrit J. "A SECULAR AGE: OPEN TOWARD THE TRANSCENDENT." Philosophia Reformata 74, no. 2 (November 17, 2009): 142–52. http://dx.doi.org/10.1163/22116117-90000469.
Full textAbstract:
In his book A secular age, Charles Taylor rejects the view that modernity must lead to a steady decline of religion and argues that although the conditions of belief changed, causing a destabilization and recomposition of religious forms, our modern world still can and should be open to the transcendent. I attempt to give a general overview of A secular age by describing shifts in worldview with respect to nature, self, society and God. Finally, I discuss how Taylor’s message relates to that of Reformational thinking. Taylor’s description of motivations to regard the world as closed to the transcendent corresponds well with the Reformational analysis of the humanistic ground motives of freedom and nature. Taylor, however, seems to consider our current worldview as a neutral basis and religion as an optional add-on.
3
Chugrov, Sergey V. "The Political Identity of the Japanese: A Hybrid of Religious and Secular." Almanac “Essays on Conservatism” 29 (September 19, 2019): 79–85. http://dx.doi.org/10.24030/24092517-2019-0-3-79-85.
Full textAbstract:
The article analyzes the specifics of Japanese religious syncretism, which managed to adapt with great efficiency the norms of the Buddhist-Confucian complex and the autochthonous religion of Shinto. Japan is a vivid example of the harmonization of national identity, based not only on the high level of homogeneity of society, but also on the high degree of tolerance and ability to adapt and to adopt. In the political sphere, the Japanese post-secular system demonstrates the capacities of the Komeito party (Party of Pure Politics), which was created on the basis of Soka Gakkai Buddhist organization, which professes the humanistic ideas of Nichiren (1222–1282), set forth in the Lotus Sutra. Now the Komeito party plays an important role in shaping Japanese politics, coalescing with the dominant Liberal Democratic Party. The Komeito party, in particular, is effectively advocating the preservation of the 9th ‘pacific’ article of the constitution. The movement of laic Buddhists Soka Gakkai International (SGI), operating in 93 countries around the world, is widely known for cultural and educational activities and its struggle to ban nuclear weapons. Thus, Japan provides a pointed example of the combination of humanistic philosophy of human dignity and empowerment with political activity, which determines the nature of Japanese post-secular society.
4
Mazrui, Ali A. "Islam in a More Conservative Western World." American Journal of Islam and Society 13, no. 2 (July 1, 1996): 246–49. http://dx.doi.org/10.35632/ajis.v13i2.2317.
Full textAbstract:
My findings are tentative and subject to further research. This presentationrests on three paradoxes of great relevance to Muslims in the West.The first paradox is that, from the point of views of Muslims in the West,western secularism might be good news and western materialism might bebad news. In other words, western secularism is perhaps a blessing in disguisefor Muslims, whereas western materialism is a curse. The secondparadox is that recent Republican, rather than Democratic, foreign policyhas been more friendly to Muslims, wherea Democratic, rather thenRepublican, domestic policies are probably more friendly to Muslims. Thethird paradox concerns the two Islams in the United States: indigenou andimmigrant. In the United States, western secularism has protected minorityreligious groups by insisting on the separation of church and state. Thisis as major reason why American Jews have been among the greatestdefenders of the separation of church and state, for any breach could leadto the imposition of some practices of the religious majority, such as forcingJewish children to participate in Christian prayers at school.The secular state permits religious minorities to practice their religionsin relative peace. Of course, like all doctrines, secularism has its fanaticwho sometimes want to degrade, rather than protect, the sacred. But at itsbest, a secular state is a refuge of safety for minority religions. It is in thissense that western secularism is a friend of Muslims living in the West.But while secularism represents a divorce from formal religion, materialismis a dilution of spirituality. One can be without a formal religion andstill be deeply spiritual in a humanistic sense. John Stuart Mill and BertrandRussell, for example, had no formal religion, yet each had deeply spiritualvalues. Albert Schweitzer, the Nobel Laureate for Peace and an eventualagnostic, remained deeply committed to the principle of reverence for life,even to the extent of protecting the lives of insects in Africa ...
5
Worley, Peter. "CONSIDERING WHERE IS GOD IN A CORONAVIRUS WORLD? AN EXERCISE IN CRITICAL THINKING." Think 20, no. 57 (2021): 135–51. http://dx.doi.org/10.1017/s1477175620000408.
Full textAbstract:
ABSTRACTThis article is a critical response to a short book by John C. Lennox entitled Where is God in a Coronavirus World? in which he rejects atheism as a world-view equipped to deal with an event such as the coronavirus crisis and makes a case for the Christian outlook as the best way to meet such a crisis. The aim of this article is not to affirm or deny theism, but to examine critically the key arguments put forward for Christianity and against atheism by Lennox. Because of the centrality of the appeal to free will by Lennox in his article, some time is spent considering the free will response to the problem of evil, in which some close examination of the Bible is undertaken. The article finishes by outlining a personal, humanistic, secular response to the coronavirus crisis, and addresses solace and hope, two things Lennox denies atheism can provide.
6
Abdullah, Fatimah. "Human Behavior from an Islamic Perspective." American Journal of Islamic Social Sciences 28, no. 2 (April 1, 2011): 86–105. http://dx.doi.org/10.35632/ajiss.v28i2.344.
Full textAbstract:
Western psychology tends to be divisive in dealing with human personality and has been responsible for the nature-versus nurture controversy. On the one hand, it contends that certain corrupt behavior is predetermined by psychological or biological factors from conception—while on the other, it explains behavior as a simplistic series of reinforcements from contingencies and conditioned responses to environmental stimuli. This secular humanistic outlook has produced an ethical relativism that is the current trend in today’s world. This stance is not condemned only by Islam, but also by most religions of the world. This shows that the human nature (fitrah) is still vibrant and dynamic. This article attempts to highlight the importance of the Islamic belief system—which is an integrated and comprehensive way in dealing with human behavior—especially by means of the interaction of nature, nurture, and the spiritual factor in the formation of human behavior.
7
Abdullah, Fatimah. "Human Behavior from an Islamic Perspective." American Journal of Islam and Society 28, no. 2 (April 1, 2011): 86–105. http://dx.doi.org/10.35632/ajis.v28i2.344.
Full textAbstract:
Western psychology tends to be divisive in dealing with human personality and has been responsible for the nature-versus nurture controversy. On the one hand, it contends that certain corrupt behavior is predetermined by psychological or biological factors from conception—while on the other, it explains behavior as a simplistic series of reinforcements from contingencies and conditioned responses to environmental stimuli. This secular humanistic outlook has produced an ethical relativism that is the current trend in today’s world. This stance is not condemned only by Islam, but also by most religions of the world. This shows that the human nature (fitrah) is still vibrant and dynamic. This article attempts to highlight the importance of the Islamic belief system—which is an integrated and comprehensive way in dealing with human behavior—especially by means of the interaction of nature, nurture, and the spiritual factor in the formation of human behavior.
8
Sergodeeva, E. A. "Humanitarian Rationality and the Possibilities of Rational Humanism." Russian Journal of Philosophical Sciences, no. 11 (December 24, 2018): 55–69. http://dx.doi.org/10.30727/0235-1188-2018-11-55-69.
Full textAbstract:
The article discusses the relations between humanism and humanitarianism through the prism of rationality, which allows to identify the significant contradictions between their essences and methods of implementation as well as to reveal the subtleties and differences in the relationship between them. The author demonstrates the interrelation of the idea of rationality as reasonability with the theory of humanism and its practices; it is shown that the charges of inhumanity against rationality can be addressed mainly to instrumental reasonability, which occupies a dominant position in the society of Modernity. The inconsistency of the development of humanism in recent years is examined. On the one hand, first organizationally formed humanistic movements emerged in the 20th century and humanism gradually became a common social practice. On the other hand, starting from the second half of the 20th century, representatives of the postmodern and religious-conservative traditions more and more clearly pronounce statements about the crisis of humanistic ideology. It is determined that the classical concept of secular humanism has lost its representativeness to social realities because its model of a person becomes outdated and requires rethinking and renewal. It is emphasized that the role of humanitarian technologies is increasing under the new conditions of the science functioning in modern society, in which any knowledge, including natural and technical, acquires a humanitarian dimension. Therefore, the humanitarian component is a necessary part of any science today since the humanitarian component offers a pragmatical and axiological comparison of the scientific achievements with the life-world of men and their needs. The author concludes that rational strategies for overcoming the crisis of humanism (transhumanism and posthumanism) are associated with new ontologies and represent attempts to understand the transformations of humanistic values in the technoscientific world.
9
Rose, Anne C. "“Race” Speech—“Culture” Speech—“Soul” Speech: The Brief Career of Social-Science Language in American Religion during the Fascist Era." Religion and American Culture: A Journal of Interpretation 14, no. 1 (2004): 83–108. http://dx.doi.org/10.1525/rac.2004.14.1.83.
Full textAbstract:
AbstractBeginning in the 1920s, American religious liberals borrowed language from the social sciences to describe the social experience of religion. Wishing to foster tolerance at a time when ethnic hatreds increasingly controlled world politics, they tried to drop the word “race” as the equivalent for a religious community and instead depict religions as cultural units by substituting terms like “group.” This was part of a broad intellectual transition in the free West. Long-standing biological models of society, assuming racial differences, gave way to explanations of human behavior emphasizing acquired traits. In this way, democratic cultures, confronting fascism, reaffirmed the malleability and equality of peoples and rejected determinism and hierarchy. American religious liberals of Protestant, Catholic, and Jewish backgrounds, committed to ecumenism and attentive to secular ideas, readily appropriated the new idiom. By the 1940s, talk of Nordic, Celtic, and Jewish races, among others, was rare, and the three mainstream religions, pictured as bearers of values, were praised as democracy's building blocks. Yet, because religion serves private needs and transcendent aspirations as well as society, this romance with social-science functionalism was short-lived. It was a small step from lauding religions as comparable and compromising to missing their distinctiveness, and a mood of traditionalism, expressed in humanistic, often biblically informed words, gained ground after World War II. This was not a simple speech revolution, however. Rhetoric that cast religions as social equivalents had enhanced the climate of freedom, to the point that religious minorities re-explored their heritages with unprecedented confidence. Social-science words set stage for their own subversion. This account of linguistic borrowing suggests the utility of considering religion as one language system among others in a complex culture. In this view, religious rhetoric is a public embodiment of values situated to interact with secular speech, making word use a sensitive meter of religious transformation.
10
Ahmadi, Abas, and Mostafa Abasi Moghadam. "Comparing the lifestyle of Islamic and Western Students Based on the School of Secularism." Journal of Social Sciences Research, no. 53 (March 28, 2019): 811–19. http://dx.doi.org/10.32861/jssr.53.811.819.
Full textAbstract:
Aim: The Aim of this article was to compare the lifestyle of Islamic and Western students based on the school of secularism. Lifestyle is a category that has been attended by scientists from different schools in the new age. Western scholars from the Renaissance later on have provided many articles on this subject and considered it a new category. Western scholars differed in their worldview and ideology, of which, including the secular school of thought. The secularist insight, which is a special and evolved form of nouns such as materialist and humanistic, has been devoted to the world and its followers. Methodology: The research method was a field study and a library study. By expressing concepts related to lifestyle by Western scholars, students turned into a particular lifestyle that they considered desirable according to their type of thinking. Because the kind of insight and type of ideology plays a very important role in choosing a lifestyle. But in traditional and religious societies such as Islamic society, Islamic lifestyle is based on Islamic worldview and ideology, and it has conflicts and differences with Western lifestyle and secularism. This article tries to "compare the lifestyle of Islamic and Western students based on the secularist school". Results and conclusion: western Secular Student Involves Four Characteristics in Lifestyle: 1) The human-centered worldview 2) A wise man in the world 3) Man is limited to the material world 4) Originality of consumption in determining lifestyle. But the characteristics of the student lifestyle from the perspective of the Quran and hadith are as follows: 1) Godliness and belief in the position of human caliphate on earth 2) Sense, Reason and Revelation, Elements of Human Knowledge 3) The close relationship between the individual and the community 4) The Origin of Spirituality and Humanity in Determining the Lifestyle 5) Component Science for Evolution. The principles of difference in these two are: 1) Differences in the type of worldview 2) Differences in the source and factors determining the type of lifestyle 3) Differences in anthropology 4) Difference in attitude towards science.
Books on the topic "Secular Humanistic world"
1
Finkelstein, Israel. The quest for the historical Israel: Debating archaeology and the history of early Israel : lectures delivered at the Annual Colloquium of the Institute for Secular Humanistic Judaism, Detroit, October 2005. Atlanta: Society of Biblical Literature, 2007.
Find full text
2
Finkelstein, Israel. The quest for the historical Israel: Debating archaeology and the history of early Israel : lectures delivered at the Annual Colloquium of the Institute for Secular Humanistic Judaism, Detroit, October 2005. Leiden: Brill, 2007.
Find full textBook chapters on the topic "Secular Humanistic world"
1
Clay, Elonda, and Christopher M. Driscoll. "Secular Voices of Color—Digital Storytelling." In Humanism in a Non-Humanist World, 75–98. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-57910-8_4.
Full text
2
Moss-Wellington, Wyatt. "Reading the Human Drama in Film and Fiction." In Narrative Humanism, 13–42. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474454315.003.0002.
Full textAbstract:
This chapter goes into greater detail regarding the history of humanist thought and the way a narrative-based humanism might be exhumed from humanism’s philosophical lineage. It looks at the differences between Renaissance, canonical, and contemporary secular humanisms and the set of values that are conjured when a narrative is described as “humanistic.” It makes a case for humanism as both a style of storytelling, and a reading method, and thus establishes a “humanist hermeneutics” that will be carried through the remainder of the book. In so doing, this chapter sets up some core values of narrative humanism: it describes the difference between narrative and character complexity, the use of social science as a hermeneutic tool, the value of incomplete striving for understanding rather than grand theories that totalise people’s worlds, and finally describes some of the alternatives to humanism before concluding.
3
ZANOVELLO, GIOVANNI. "‘With tempered notes, in the green hills and among rivers’: Music, Learning, and the Symbolic Space of Recreation in the Manuscript Modena, Biblioteca Estense Universitaria, α.F.9.9." In The Music Room in Early Modern France and Italy. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197265055.003.0011.
Full textAbstract:
How did the frottola inhabit Renaissance palazzi? One almost recoils from placing this unsophisticated music within the system of austere symbols that aristocratic interiors had to convey. This apparent contradiction, however, may offer precious insights on the status of music at the turn of the sixteenth century. This chapter describes the layout and content of a Paduan frottola source, MS Modena, Biblioteca Estense, Alpha.F.9.9, and the context in which it originated. The contrast between the highly learned framework and the more vernacular content of this manuscript arguably reflects the tension between humanistic standards required of music and a secular repertory just beginning to adjust to a new role. Only later would music be able to develop the vocabulary for a fruitful dialogue with literary and artistic humanism.
4
Dusenbury, David Lloyd. "“I Beheld the Shade”." In The Innocence of Pontius Pilate, 169–86. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197602799.003.0016.
Full textAbstract:
This chapter examines texts in which a medieval poet, Dante Alighieri, and a Renaissance humanist, Lorenzo Valla, handle the historical drama which controlled the European imagination for at least a thousand years: the drama of Pilate and Jesus. Both writers treat the gospels’ trial narratives in a that way reveals, to their minds, the corruption of the medieval “papal monarchy” (as it is called). For both Dante and Valla, the crucial moment is that in which Jesus renounces, before Pilate, “the kingdoms of the world”. If Jesus had not made this “great refusal”—as first formulated by Augustine, and received by Dante, Valla, and later European philosophers—there is reason to believe that the secular could not have been theorized, or progressively actualized, in Europe.
5
"Spiritual care." In Oxford Handbook of Palliative Care, edited by Max Watson, Rachel Campbell, Nandini Vallath, Stephen Ward, and Jo Wells, 657–72. Oxford University Press, 2019. http://dx.doi.org/10.1093/med/9780198745655.003.0023.
Full textAbstract:
This chapter includes discussion on the nature of spirituality in a secular and multicultural world. It describes the relationship between religion and spirituality and the role of faith practices, religion, and spiritual assessment. It also outlines the nature of spiritual pain, and its importance in holistic care. The word ‘spirit’ is widely used in our culture. Politicians speak about the ‘spirit’ of their party, veterans talk about the wartime ‘spirit’; religious people discuss the ‘spirit’ as that part of human being that survives death, whereas humanists might regard the human ‘spirit’ as an individual’s essential, but non-religious, life force. Related words are equally common and diverse: footballers describe their team as a spiritual home; spiritual music and spiritual art are fashionable; and there are spiritual healers, spiritual life coaches, spiritual directors, and even spiritually revitalizing beauty products. Spiritual care, particularly of those facing their own death, demands the response of a wise and compassionate ‘spiritual friend’. Not every member of the multidisciplinary team will want to or be equipped to offer this level of spiritual care. But each can contribute to enabling a patient to find a ‘way of being’ that will help them to go through the experience of dying in the way appropriate to them.
6
Parvini, Neema. "Past Reflections on Shakespeare and Morality." In Shakespeare's Moral Compass, 181–200. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474432870.003.0005.
Full textAbstract:
This chapter surveys and evaluates the major studies on Shakespeare and morality from 1775 to 1964. In so doing, it demonstrates that there are three main traditions of thinking about Shakespeare and morality: the Protestant tradition foregrounding divine providence (Elizabeth Griffith, Charles Knight, Bishop Charles Wordsworth, Richard G. Moulton, and Harold Ford), the Catholic tradition foregrounding moral conscience (Richard Simpson, Henry Sebastian Bowden, Arthur Temple Cadoux, Alfred Harbage, and John Vyvyan) and the secular-humanist tradition foregrounding human nature (William Hazlitt, Frank Chapman Sharp, George H. Morrison, and Roland Mushat Frye). It finds a number of reoccurring conclusions in the available criticism: that Shakespeare stresses the importance of viable alternatives in ethical choices; that he emphasises the psychological interiority of morality; and that he has a positive view of humanity. Critics also found that it is not possible to pin Shakespeare down to any Christian doctrine, and it is not clear whether or not the worlds of his plays allow for redemption, and his sinners seldom seek it.