Humanism

In a previous paper (13) various propositions were presented which would have to be included in any theory of human motivation that could lay claim to being definitive. These conclusions may be briefly summarized as follows: 1. The integrated wholeness of the organism must be one of the foundation stones of

@article{doi101037h0054346,
    author = "Maslow, Abraham H.",
    title = "A theory of human motivation.",
    year = "1943",
    journal = "Psychological Review",
    abstract = "In a previous paper (13) various propositions were presented which would have to be included in any theory of human motivation that could lay claim to being definitive. These conclusions may be briefly summarized as follows: 1. The integrated wholeness of the organism must be one of the foundation stones of",
    url = "https://doi.org/10.1037/h0054346",
    doi = "10.1037/h0054346",
    openalex = "W4292542163"
}

@article{doi10230740197502,
    author = "Humphrey, John P.",
    title = "The Universal Declaration of Human Rights",
    year = "1949",
    journal = "International Journal Canada s Journal of Global Policy Analysis",
    url = "https://doi.org/10.2307/40197502",
    doi = "10.2307/40197502",
    openalex = "W4239881598"
}

@incollection{feigl1953the5,
    author = "Feigl, H",
    editor = "Feigl, H. and Brodbeck, M.",
    title = "The Scientific Outlook: Naturalism and Humanism",
    year = "1953",
    booktitle = "Readings in the Philosophy of Science",
    publisher = "New York, Appleton-Century-Crofts, p. 8-18; First published in American Quarterly, Volume 1, 1949",
    note = "talkorigins\_source = {true}; raw\_reference = {Feigl, H., 1953, The Scientific Outlook: Naturalism and Humanism, in Feigl, H., and Brodbeck, M., eds., Readings in the Philosophy of Science: New York, Appleton-Century-Crofts, p. 8-18; First published in American Quarterly, Volume 1, 1949.}"
}

@misc{lamont1957the15,
    author = "Lamont, C",
    title = "The Philosophy of Humanism [4th ed.]",
    year = "1957",
    howpublished = "New York, Philosophical Library",
    note = "talkorigins\_source = {true}; raw\_reference = {Lamont, C., 1957, The Philosophy of Humanism [4th ed.]: New York, Philosophical Library.}"
}

@misc{feigl1969ethics6,
    author = "Feigl, H",
    title = "Ethics, Religion, and Scientific Humanism, in Kurtz, P., ed., Moral Problems in Contemporary Society",
    year = "1969",
    howpublished = "Essays in Humanistic Ethics: Buffalo, New York, Prometheus Books, p. 48-64",
    note = "talkorigins\_source = {true}; raw\_reference = {Feigl, H., 1969, Ethics, Religion, and Scientific Humanism, in Kurtz, P., ed., Moral Problems in Contemporary Society: Essays in Humanistic Ethics: Buffalo, New York, Prometheus Books, p. 48-64.}"
}

@misc{kurtz1969moral8,
    author = "Kurtz, P",
    title = "Moral Problems in Contemporary Society",
    year = "1969",
    howpublished = "Essays in Humanistic Ethics: Buffalo, New York, Prometheus Books, 301 p",
    note = "talkorigins\_source = {true}; raw\_reference = {Kurtz, P., 1969, Moral Problems in Contemporary Society: Essays in Humanistic Ethics: Buffalo, New York, Prometheus Books, 301 p.}"
}

@misc{ericson1973ethical4,
    author = "Ericson, E. L",
    title = "Ethical Humanism, in Kurtz, P., ed., The Humanist Alternative",
    year = "1973",
    howpublished = "Buffalo, New York, Prometheus Books, p. 56-57",
    note = "talkorigins\_source = {true}; raw\_reference = {Ericson, E. L., 1973, Ethical Humanism, in Kurtz, P., ed., The Humanist Alternative: Buffalo, New York, Prometheus Books, p. 56-57.}"
}

@misc{kurtz1973the9,
    author = "Kurtz, P",
    title = "The Humanist Alternative",
    year = "1973",
    howpublished = "Buffalo, New York, Prometheus Books",
    note = "talkorigins\_source = {true}; raw\_reference = {Kurtz, P., 1973, The Humanist Alternative: Buffalo, New York, Prometheus Books.}"
}

@misc{kurtz1980a10,
    author = "Kurtz, P",
    title = "A Secular Humanist Declaration",
    year = "1980",
    howpublished = "Free Inquiry, v. 1, no. 1, p. 3-6",
    note = "talkorigins\_source = {true}; raw\_reference = {Kurtz, P., 1980, A Secular Humanist Declaration: Free Inquiry, v. 1, no. 1, p. 3-6.}"
}

@misc{allen1981humanism1,
    author = "Allen, G",
    title = "Humanism and Diversity of Opinion",
    year = "1981",
    howpublished = "Free Inquiry, v. 1, no. 2, Suppl. 9",
    note = "talkorigins\_source = {true}; raw\_reference = {Allen, G., 1981, Humanism and Diversity of Opinion: Free Inquiry, v. 1, no. 2, Suppl. 9.}"
}

@misc{kurtz1981the11,
    author = "Kurtz, P",
    title = "The State Should Be Neutral",
    year = "1981",
    howpublished = "Free Inquiry, v. 1, no. 2, p. 11-12",
    note = "talkorigins\_source = {true}; raw\_reference = {Kurtz, P., 1981, The State Should Be Neutral: Free Inquiry, v. 1, no. 2, p. 11-12.}"
}

@misc{schlafly1981what16,
    author = "Schlafly, P",
    title = "What is Humanism?",
    year = "1981",
    howpublished = "Free Inquiry, v. 1, no. 2, p. 8",
    note = "talkorigins\_source = {true}; raw\_reference = {Schlafly, P., 1981, What is Humanism?: Free Inquiry, v. 1, no. 2, p. 8.}"
}

In the almost forty years since he first enunciated his thesis, Paul O. Kristeller's view that the Italian humanists were essentially rhetoricians has found wide acceptance. His analysis of the humanist movement, however, indicates that he includes among the humanists' interests the four other disciplines comprising, along with rhetoric, the studia humanitatis: grammar, poetry, history, and moral philosophy. His decision to characterize the humanists as rhetoricians rather than as grammarians, poets, historians, or moral philosophers derives from his interpretation of the professional role played by the humanists in their society. For Kristeller the humanists performed the same professional functions in their world as the medieval dictatores did in theirs. Both groups were primarily teachers of rhetoric and chancery officials, and both devoted a substantial portion of their creative efforts to composing in two literary genres, the epistle and the oration.

@article{doi1023072861451,
    author = "Witt, Ronald G.",
    title = {Medieval "Ars Dictaminis" and the Beginnings of Humanism: a New Construction of the Problem},
    year = "1982",
    journal = "Renaissance Quarterly",
    abstract = "In the almost forty years since he first enunciated his thesis, Paul O. Kristeller's view that the Italian humanists were essentially rhetoricians has found wide acceptance. His analysis of the humanist movement, however, indicates that he includes among the humanists' interests the four other disciplines comprising, along with rhetoric, the studia humanitatis: grammar, poetry, history, and moral philosophy. His decision to characterize the humanists as rhetoricians rather than as grammarians, poets, historians, or moral philosophers derives from his interpretation of the professional role played by the humanists in their society. For Kristeller the humanists performed the same professional functions in their world as the medieval dictatores did in theirs. Both groups were primarily teachers of rhetoric and chancery officials, and both devoted a substantial portion of their creative efforts to composing in two literary genres, the epistle and the oration.",
    url = "https://doi.org/10.2307/2861451",
    doi = "10.2307/2861451",
    openalex = "W2332438367",
    references = "doi1023072856603"
}

@misc{gier1982humanism7,
    author = "Gier, N. F",
    title = "Humanism as an American Heritage",
    year = "1982",
    howpublished = "Free Inquiry, v. 2, no. 2, p. 27-29",
    note = "talkorigins\_source = {true}; raw\_reference = {Gier, N. F., 1982, Humanism as an American Heritage: Free Inquiry, v. 2, no. 2, p. 27-29.}"
}

@misc{webber1982secular17,
    author = "Webber, R. E",
    title = "Secular Humanism",
    year = "1982",
    howpublished = "Threat and Challenge: Grand Rapids, Michigan, Zondervan",
    note = "talkorigins\_source = {true}; raw\_reference = {Webber, R. E., 1982, Secular Humanism: Threat and Challenge: Grand Rapids, Michigan, Zondervan.}"
}

Sidney Hook is considered by many to be America's most influential philosopher. An earlier defender of Marxism, he became its most persistent critic, especially of its totalitarian and revolutionary manifestations. A student of John Dewey's pragmatism, Sidney Hook has written extensively about most of the live moral, social and political issues of the day. He has known and debated many of the leading thinkers of the twentieth century, such as Max Eastman, Bertrand Russell, Albert Einstein, Jacques Maritain, Mortimer Adler, Robert Hutchins, Paul Tillich, Noam Chomsky, and John Kenneth Galbraith.

@book{openalexw658044530,
    author = "Kurtz, Paul",
    title = "Sidney Hook: philosopher of democracy and humanism",
    year = "1983",
    abstract = "Sidney Hook is considered by many to be America's most influential philosopher. An earlier defender of Marxism, he became its most persistent critic, especially of its totalitarian and revolutionary manifestations. A student of John Dewey's pragmatism, Sidney Hook has written extensively about most of the live moral, social and political issues of the day. He has known and debated many of the leading thinkers of the twentieth century, such as Max Eastman, Bertrand Russell, Albert Einstein, Jacques Maritain, Mortimer Adler, Robert Hutchins, Paul Tillich, Noam Chomsky, and John Kenneth Galbraith.",
    openalex = "W658044530"
}

@misc{bollier1984the2,
    author = "Bollier, D",
    title = "The Witch Hunt Against 'Secular Humanism",
    year = "1984",
    howpublished = "The Humanist, v. 50, p. 11-19",
    note = "talkorigins\_source = {true}; raw\_reference = {Bollier, D., 1984, The Witch Hunt Against 'Secular Humanism': The Humanist, v. 50, p. 11-19.}"
}

This essay proposes a theory of human communication based on a conception of persons as homo narrans. It compares and contrasts this view with the traditional rational perspective on symbolic interaction. The viability of the narrative paradigm and its attendant notions of reason and rationality are demonstrated through an extended analysis of key aspects of the current nuclear war controversy and a brief application to The Epic of Gilgamesh. The narrative paradigm synthesizes two strands in rhetorical theory: the argumentative, persuasive theme and the literary, aesthetic theme.

@article{doi10108003637758409390180,
    author = "Fisher, Walter R.",
    title = "Narration as a human communication paradigm: The case of public moral argument",
    year = "1984",
    journal = "Communication Monographs",
    abstract = "This essay proposes a theory of human communication based on a conception of persons as homo narrans. It compares and contrasts this view with the traditional rational perspective on symbolic interaction. The viability of the narrative paradigm and its attendant notions of reason and rationality are demonstrated through an extended analysis of key aspects of the current nuclear war controversy and a brief application to The Epic of Gilgamesh. The narrative paradigm synthesizes two strands in rhetorical theory: the argumentative, persuasive theme and the literary, aesthetic theme.",
    url = "https://doi.org/10.1080/03637758409390180",
    doi = "10.1080/03637758409390180",
    openalex = "W2032799161",
    references = "doi1015159781400848393039, doi1023072906250"
}

@article{doi1023073324333,
    author = "Tropman, John E. and Hochschild, Arlie Russell",
    title = "The Managed Heart: Commercialization of Human Feeling",
    year = "1984",
    journal = "Journal of Policy Analysis and Management",
    url = "https://doi.org/10.2307/3324333",
    doi = "10.2307/3324333",
    openalex = "W2571172251"
}

@misc{kurtz1985homer12,
    author = "Kurtz, P",
    title = "Homer Duncan's Crusade Against Secular Humanism",
    year = "1985",
    howpublished = "Free Inquiry, v. 6, no. 1, p. 37-42",
    note = "talkorigins\_source = {true}; raw\_reference = {Kurtz, P., 1985, Homer Duncan's Crusade Against Secular Humanism: Free Inquiry, v. 6, no. 1, p. 37-42.}"
}

@misc{burke1986is3,
    author = "Burke, R. J",
    title = "Is Secularism Neutral?",
    year = "1986",
    howpublished = "Free Inquiry, v. 6, no. 4, p. 9",
    note = "talkorigins\_source = {true}; raw\_reference = {Burke, R. J., 1986, Is Secularism Neutral?: Free Inquiry, v. 6, no. 4, p. 9.}"
}

@misc{kurtz1986the13,
    author = "Kurtz, P",
    title = "THe New Inquisition in the Schools",
    year = "1986",
    howpublished = "Free Inquiry, v. 7, no. 1, p. 4- 5",
    note = "talkorigins\_source = {true}; raw\_reference = {Kurtz, P., 1986, THe New Inquisition in the Schools: Free Inquiry, v. 7, no. 1, p. 4- 5.}"
}

@misc{kurtz1987breaking14,
    author = "Kurtz, P",
    title = "Breaking with the Old Humanism",
    year = "1987",
    howpublished = "Free Inquiry, v. 8, no. 1, p. 5",
    note = "talkorigins\_source = {true}; raw\_reference = {Kurtz, P., 1987, Breaking with the Old Humanism: Free Inquiry, v. 8, no. 1, p. 5.}"
}

Although the study of citizenship has been an important development in contemporary sociology, the nature of rights has been largely ignored. The analysis of human rights presents a problem for sociology, in which cultural relativism and the fact-value distinction have largely destroyed the classical tradition of the natural-law basis for rights discourse. This critique of the idea of universal rights was prominent in the work of Marx, Durkheim and Weber. However, recent developments in the organisation of nation states, the globalisation of political issues, the transformation of family life, and changes in medical technology in relation to human reproduction have brought the question of human rights to the forefront of social and political debate. The paper argues that a sociology of rights is important, because there are obvious limitations to the idea of citizenship, which is based on membership of a nation state. Existing conceptualisations of citizenship require the supplement of rights theory. It is argued that sociology can ground the analysis of human rights in a concept of human frailty, especially the vulnerability of the body, in the idea of the precariousness of social institutions, and in a theory of moral sympathy. These three analytical supports - ontological frailty, social precariousness, and moral sympathy - are partly derived from the philosophical anthropology of Arnold Gehlen, from Ulrich Beck's concept of the risk society, and Max Scheler's phenomenology of sympathy. Emodied frailty is a human universal condition, which is compounded by the risky and precarious nature of social institutions. Human vulnerability can be contained or ameliorated by the institution of rights which protect human beings from this ontological uncertainty. From a sociological perspective, rights are social claims for institutionalised protection. However, it is because of collective sympathy for the plight of others that moral communities are created which support the institution of rights. This thesis not only offers a sociological version of traditional notions of natural or inalienable rights, but also attempts to provide a sociological alternative to enlightenment theories of social contract and individual rights.

@article{doi1011770038038593027003009,
    author = "Turner, Bryan S.",
    title = "Outline of a Theory of Human Rights",
    year = "1993",
    journal = "Sociology",
    abstract = "Although the study of citizenship has been an important development in contemporary sociology, the nature of rights has been largely ignored. The analysis of human rights presents a problem for sociology, in which cultural relativism and the fact-value distinction have largely destroyed the classical tradition of the natural-law basis for rights discourse. This critique of the idea of universal rights was prominent in the work of Marx, Durkheim and Weber. However, recent developments in the organisation of nation states, the globalisation of political issues, the transformation of family life, and changes in medical technology in relation to human reproduction have brought the question of human rights to the forefront of social and political debate. The paper argues that a sociology of rights is important, because there are obvious limitations to the idea of citizenship, which is based on membership of a nation state. Existing conceptualisations of citizenship require the supplement of rights theory. It is argued that sociology can ground the analysis of human rights in a concept of human frailty, especially the vulnerability of the body, in the idea of the precariousness of social institutions, and in a theory of moral sympathy. These three analytical supports - ontological frailty, social precariousness, and moral sympathy - are partly derived from the philosophical anthropology of Arnold Gehlen, from Ulrich Beck's concept of the risk society, and Max Scheler's phenomenology of sympathy. Emodied frailty is a human universal condition, which is compounded by the risky and precarious nature of social institutions. Human vulnerability can be contained or ameliorated by the institution of rights which protect human beings from this ontological uncertainty. From a sociological perspective, rights are social claims for institutionalised protection. However, it is because of collective sympathy for the plight of others that moral communities are created which support the institution of rights. This thesis not only offers a sociological version of traditional notions of natural or inalienable rights, but also attempts to provide a sociological alternative to enlightenment theories of social contract and individual rights.",
    url = "https://doi.org/10.1177/0038038593027003009",
    doi = "10.1177/0038038593027003009",
    openalex = "W1979767538",
    references = "doi102307588932"
}

@incollection{doi101007030648133211,
    author = "Cole, Thomas R.",
    title = "Toward A Humanist Bioethics: Commentary on Churchill and Andre",
    year = "1997",
    url = "https://doi.org/10.1007/0-306-48133-2\_11",
    doi = "10.1007/0-306-48133-2\_11",
    openalex = "W83958468",
    references = "doi1015259780520910140, doi1023072011912, doi1023072183865, doi102307jctt1xp3sn2, doi104324978020341840618, doi105860choice310068, lagay1997secular, openalexw1601348918, openalexw2007478769, openalexw3113117491, openalexw609728867"
}

@incollection{lagay1997secular,
    author = "Lagay, Faith L.",
    title = "Secular? Yes; Humanism? No: A Close Look at Engelhardt’s Secular Humanist Bioethic",
    year = "1997",
    booktitle = "Reading Engelhardt",
    url = "https://doi.org/10.1007/978-94-011-5530-4\_15",
    doi = "10.1007/978-94-011-5530-4\_15",
    openalex = "W2144332598",
    pages = "237-258",
    references = "doi101017cbo9780511817915, doi101093oso97801950573620010001, doi1015159781400848393039, doi1023072137793, doi1023072856603, doi1023072906250, doi102307588932, doi102307jctt1xp3sn2, doi105860choice310068, openalexw2090601034"
}

The Human Prospect Courage Cognition Caring What Do We Owe to Posterity? Selected Bibliography Index

@book{openalexw596799284,
    author = "Kurtz, Paul",
    title = "The Courage to Become: The Virtues of Humanism",
    year = "1997",
    journal = "Medical Entomology and Zoology",
    abstract = "The Human Prospect Courage Cognition Caring What Do We Owe to Posterity? Selected Bibliography Index",
    openalex = "W596799284"
}

The paper explores how control in organizations is analysed by counterposing a poststructuralist reading and critique against what is identified as a critical realist account of its nature and significance. Drawing primarily upon Laclau and Mouffe’s discourse theory, it argues that critical realist analysis exemplifies a position in which science is privileged and dualism is defended, in contrast to Laclau and Mouffe’s discourse theory where dualism is refused and there is a stronger commitment to emancipation. These differences between these versions of critical analysis are related to the more familiar terrain of organizational analysis examined in Burrell and Morgan’s (1979) Sociological Paradigms and Organizational Analysis; and, more specifically, in their discussion of the challenge posed by ethnomethodology to more established, commonsensical forms of analysis. The problematizing of commonsense found in ethnomethodological studies, it is suggested, has affinities with the deconstructive impulse of Laclau and Mouffe’s discourse theory but, crucially, the former lacks the latter’s politicoemancipatory intent (see also Pollner, 1991). In Burrell and Morgan’s terms, Laclau and Mouffe’s discourse theory is more radical than radical humanism (e.g. Critical Theory) in rejecting the latter’s ontology as well as refusing the sociological regulationism attributed to interpretivist analysis. The paper closes with a series of reflections upon the relevance of discourse theory for theorizing contemporary control.

@article{doi1011771350508405055947,
    author = "Willmott, Hugh",
    title = "Theorizing Contemporary Control: Some Post-structuralist Responses to Some Critical Realist Questions",
    year = "2005",
    journal = "Organization",
    abstract = "The paper explores how control in organizations is analysed by counterposing a poststructuralist reading and critique against what is identified as a critical realist account of its nature and significance. Drawing primarily upon Laclau and Mouffe’s discourse theory, it argues that critical realist analysis exemplifies a position in which science is privileged and dualism is defended, in contrast to Laclau and Mouffe’s discourse theory where dualism is refused and there is a stronger commitment to emancipation. These differences between these versions of critical analysis are related to the more familiar terrain of organizational analysis examined in Burrell and Morgan’s (1979) Sociological Paradigms and Organizational Analysis; and, more specifically, in their discussion of the challenge posed by ethnomethodology to more established, commonsensical forms of analysis. The problematizing of commonsense found in ethnomethodological studies, it is suggested, has affinities with the deconstructive impulse of Laclau and Mouffe’s discourse theory but, crucially, the former lacks the latter’s politicoemancipatory intent (see also Pollner, 1991). In Burrell and Morgan’s terms, Laclau and Mouffe’s discourse theory is more radical than radical humanism (e.g. Critical Theory) in rejecting the latter’s ontology as well as refusing the sociological regulationism attributed to interpretivist analysis. The paper closes with a series of reflections upon the relevance of discourse theory for theorizing contemporary control.",
    url = "https://doi.org/10.1177/1350508405055947",
    doi = "10.1177/1350508405055947",
    openalex = "W2069036353",
    references = "doi1043249780203431481"
}

@book{openalexw2798709611,
    author = "Cooke, Bill",
    title = "Dictionary of atheism, skepticism, and humanism",
    year = "2005",
    openalex = "W2798709611"
}

@misc{crossref2006humanism,
    title = "Humanism, Secular",
    year = "2006",
    booktitle = "Encyclopedia of Anthropology",
    url = "https://doi.org/10.4135/9781412952453.n457",
    doi = "10.4135/9781412952453.n457"
}

Series Foreword John D. Carlson and Jean Bethke Elshtain Preface Contributors Introduction: The of Human Rights Elizabeth M. Bucar and Barbra Barnett Part I: Religious Appraisals Why Human Rights Needs God: A Christian Perspective Max L. Stackhouse Human Rights and Modern Western Faith: An Orthodox Christian Assessment Vigen Guroian God and Human Rights in a Secular Society: A Biblical-Talmudic Perspective David Novak Islam and the Challenge of Democratic Commitment Khaled Abou El Fadl Enduring Change: Confucianism and the Prospect of Human Rights Anthony C. Yu Part II: Secular Responses Natural Law and Human Rights: A Conversation Robert P. George Religion, Religions, and Human Rights Louis Henkin The Challenge of Religious Fundamentalism to the Liberty and Equality Rights of Women: An Analysis under the United Nations Charter Courtney W. Howland Part III: Regional Experiences The Israeli-Palestinian Conflict of Rights: Is God the Only Problem? Sari Nusseibeh God, the Devil, and Human Rights: The South African Perspective Charles Villa-Vicencio What Kind of God Does Human Rights Require? Martin Palou' Religious Freedom: A Legacy to Reclaim Robert A. Seiple Afterword Jean Bethke Elshtain Endnotes

@article{doi105860choice432749,
    title = "Does human rights need God?",
    year = "2006",
    journal = "Choice Reviews Online",
    abstract = "Series Foreword John D. Carlson and Jean Bethke Elshtain Preface Contributors Introduction: The of Human Rights Elizabeth M. Bucar and Barbra Barnett Part I: Religious Appraisals Why Human Rights Needs God: A Christian Perspective Max L. Stackhouse Human Rights and Modern Western Faith: An Orthodox Christian Assessment Vigen Guroian God and Human Rights in a Secular Society: A Biblical-Talmudic Perspective David Novak Islam and the Challenge of Democratic Commitment Khaled Abou El Fadl Enduring Change: Confucianism and the Prospect of Human Rights Anthony C. Yu Part II: Secular Responses Natural Law and Human Rights: A Conversation Robert P. George Religion, Religions, and Human Rights Louis Henkin The Challenge of Religious Fundamentalism to the Liberty and Equality Rights of Women: An Analysis under the United Nations Charter Courtney W. Howland Part III: Regional Experiences The Israeli-Palestinian Conflict of Rights: Is God the Only Problem? Sari Nusseibeh God, the Devil, and Human Rights: The South African Perspective Charles Villa-Vicencio What Kind of God Does Human Rights Require? Martin Palou' Religious Freedom: A Legacy to Reclaim Robert A. Seiple Afterword Jean Bethke Elshtain Endnotes",
    url = "https://doi.org/10.5860/choice.43-2749",
    doi = "10.5860/choice.43-2749",
    openalex = "W601261014"
}

@misc{crossref2007secular,
    title = "Secular Humanism",
    year = "2007",
    booktitle = "Encyclopedia of Politics and Religion",
    url = "https://doi.org/10.4135/9781608712427.s289",
    doi = "10.4135/9781608712427.s289"
}

Can the origins of morality be explained entirely in evolutionary terms? If so, what are the implications for Christian moral theology and ethics? Is the latter redundant, as socio-biologists often assert? Stephen Pope argues that theologians need to engage with evolutionary theory rather than ignoring it. He shows that our growing knowledge of human evolution is compatible with Christian faith and morality, provided that the former is not interpreted reductionistically and the latter is not understood in fundamentalist ways. Christian ethics ought to incorporate evolutionary approaches to human nature to the extent that they provide helpful knowledge of the conditions of human flourishing, both collective and individual. From this perspective, a strong affirmation of human dignity and appreciation for the theological virtues of faith, hope and charity is consistent with a revised account of natural law and the cardinal virtues.

@book{doi101017cbo9780511550935,
    author = "Pope, Stephen J.",
    title = "Human Evolution and Christian Ethics",
    year = "2007",
    booktitle = "Cambridge University Press eBooks",
    abstract = "Can the origins of morality be explained entirely in evolutionary terms? If so, what are the implications for Christian moral theology and ethics? Is the latter redundant, as socio-biologists often assert? Stephen Pope argues that theologians need to engage with evolutionary theory rather than ignoring it. He shows that our growing knowledge of human evolution is compatible with Christian faith and morality, provided that the former is not interpreted reductionistically and the latter is not understood in fundamentalist ways. Christian ethics ought to incorporate evolutionary approaches to human nature to the extent that they provide helpful knowledge of the conditions of human flourishing, both collective and individual. From this perspective, a strong affirmation of human dignity and appreciation for the theological virtues of faith, hope and charity is consistent with a revised account of natural law and the cardinal virtues.",
    url = "https://doi.org/10.1017/cbo9780511550935",
    doi = "10.1017/cbo9780511550935",
    openalex = "W655373708"
}

@book{doi10129879780300242539,
    author = "Sartre, Jean‐Paul",
    title = "Existentialism Is a Humanism",
    year = "2007",
    booktitle = "Yale University Press eBooks",
    url = "https://doi.org/10.12987/9780300242539",
    doi = "10.12987/9780300242539",
    openalex = "W4205420359"
}

@misc{crossref2010secular,
    title = "Secular Humanism",
    year = "2010",
    booktitle = "Encyclopedia of Educational Reform and Dissent",
    url = "https://doi.org/10.4135/9781412957403.n393",
    doi = "10.4135/9781412957403.n393"
}

Atheism, Agnosticism, and TheismNon -Religious Ethics is at a very early stage.We cannot yet predict whether, as in Mathematics, we will all reach agreement.Since we cannot know how Ethics will develop, it is not irrational to have high hopes.(Derek Parfi t, 1984) 1 He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God? (Micah 6:8) Let us start with what people most often associate with " the secular outlook." If with anything at all, they associate it with atheism.But what is atheism?Sometimes atheism is presented as a coherent worldview, encompassing all the other traditions supposedly associated with the secular outlook.On this basis the Christian theologian and physicist Alister McGrath (1953 -) writes: " Atheism is the religion of the autonomous and rational human being, who believes that reason is able to uncover and express the deepest truths of the universe, from the mechanics of the rising sun to the nature and fi nal destiny of humanity." 2 The fi rst thing that strikes us is that atheism is presented here as a " religion." A second point that is remarkable is that McGrath depicts as " atheism " beliefs that most people would associate with " rationalism." In clarifying his defi nition the author even introduces other elements, such as optimism.Atheism, so McGrath writes, " was a powerful, self -confi dent, and aggressive worldview.Possessed of a boundless confi dence, it proclaimed that the world could be fully 1

@book{doi1010029781444325324,
    author = "Cliteur, P.B.",
    title = "The Secular Outlook",
    year = "2010",
    abstract = {Atheism, Agnosticism, and TheismNon -Religious Ethics is at a very early stage.We cannot yet predict whether, as in Mathematics, we will all reach agreement.Since we cannot know how Ethics will develop, it is not irrational to have high hopes.(Derek Parfi t, 1984) 1 He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God? (Micah 6:8) Let us start with what people most often associate with " the secular outlook." If with anything at all, they associate it with atheism.But what is atheism?Sometimes atheism is presented as a coherent worldview, encompassing all the other traditions supposedly associated with the secular outlook.On this basis the Christian theologian and physicist Alister McGrath (1953 -) writes: " Atheism is the religion of the autonomous and rational human being, who believes that reason is able to uncover and express the deepest truths of the universe, from the mechanics of the rising sun to the nature and fi nal destiny of humanity." 2 The fi rst thing that strikes us is that atheism is presented here as a " religion." A second point that is remarkable is that McGrath depicts as " atheism " beliefs that most people would associate with " rationalism." In clarifying his defi nition the author even introduces other elements, such as optimism.Atheism, so McGrath writes, " was a powerful, self -confi dent, and aggressive worldview.Possessed of a boundless confi dence, it proclaimed that the world could be fully 1},
    url = "https://doi.org/10.1002/9781444325324",
    doi = "10.1002/9781444325324",
    openalex = "W4246009694",
    references = "doi1023071840112, doi1023072104293, doi1043249781315822976, openalexw2798709611, openalexw596799284"
}

@incollection{fry2014christian,
    author = "Fry, Karin",
    title = "Christian Conservatives and the War against Secular Humanism",
    year = "2014",
    booktitle = "Beyond Religious Right and Secular Left Rhetoric",
    url = "https://doi.org/10.1057/9781137408266\_2",
    doi = "10.1057/9781137408266\_2",
    pages = "17-69"
}

Paul Kurtz will be long remembered as the late twentieth century’s pre-eminent philosophical defender of freethinking rationalism and skepticism, the scientific worldview to replace superstition and religion, the healthy ethics of humanism, and democracy’s foundation in secularism. Reason, science, ethics, and civics – Kurtz repeatedly cycled through these affirmative agendas, not only to relegate religion to humanity’s ignorant past, but mainly to indicate the direction of humanity’s better future.

@article{shook2014paul,
    author = "Shook, John",
    title = "Paul Kurtz, Atheology, and Secular Humanism",
    year = "2014",
    journal = "Essays in the Philosophy of Humanism",
    abstract = "Paul Kurtz will be long remembered as the late twentieth century’s pre-eminent philosophical defender of freethinking rationalism and skepticism, the scientific worldview to replace superstition and religion, the healthy ethics of humanism, and democracy’s foundation in secularism. Reason, science, ethics, and civics – Kurtz repeatedly cycled through these affirmative agendas, not only to relegate religion to humanity’s ignorant past, but mainly to indicate the direction of humanity’s better future.",
    url = "https://doi.org/10.1558/eph.v21i2.111",
    doi = "10.1558/eph.v21i2.111",
    number = "2",
    openalex = "W2103946575",
    pages = "111-116",
    volume = "21"
}

@book{doi1010029781118793305,
    title = "The Wiley Blackwell Handbook of Humanism",
    year = "2015",
    url = "https://doi.org/10.1002/9781118793305",
    doi = "10.1002/9781118793305",
    openalex = "W2482911351"
}

@article{doi101007s1091201593642,
    author = "Kutac, Julie and Osipov, Rimma and Childress, Andrew",
    title = "Innovation Through Tradition: Rediscovering the “Humanist” in the Medical Humanities",
    year = "2015",
    journal = "Journal of Medical Humanities",
    url = "https://doi.org/10.1007/s10912-015-9364-2",
    doi = "10.1007/s10912-015-9364-2",
    openalex = "W2172933173",
    references = "doi101007030648133211"
}

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.

@book{blankholm2017secularism,
    author = "Blankholm, Joseph",
    title = "Secularism, Humanism, and Secular Humanism",
    year = "2017",
    booktitle = "Oxford Handbooks Online",
    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.",
    url = "https://doi.org/10.1093/oxfordhb/9780199988457.013.42",
    doi = "10.1093/oxfordhb/9780199988457.013.42"
}

Almost 25 years ago, psychologist and qualitative methodologist Steinar Kvale conjectured that psychology might become obsolete or redundant in a postmodern age due to the modernist legacies of this science. This, of course, has not materialized, but the question of redundancy reemerges today in new philosophical guises related to the rise of posthumanist philosophy and what has come to be known as postqualitative research. In this article, I aim to (1) introduce the posthuman and postqualitative critique of conventional qualitative research with an eye to its relevance for psychology, (2) introduce a distinction between ontological and advocacy issues concerning the post qualitative critique in order to (3) propose the idea that qualitative psychologists can accept much of the ontological theorizing developed by posthuman and postqualitative scholars, and yet advocate a humanist agenda for both scientific and ethical reasons. Historically, this was attempted by pragmatists such as James and Dewey. In short, the goal of the article is to sketch the contours of a qualitative psychology after the postqualitative critique, amounting to a form of humanism after posthumanism.

@article{doi1010801478088720171282568,
    author = "Brinkmann, Svend",
    title = "Humanism after posthumanism: or qualitative psychology after the “posts”",
    year = "2017",
    journal = "Qualitative Research in Psychology",
    abstract = "Almost 25 years ago, psychologist and qualitative methodologist Steinar Kvale conjectured that psychology might become obsolete or redundant in a postmodern age due to the modernist legacies of this science. This, of course, has not materialized, but the question of redundancy reemerges today in new philosophical guises related to the rise of posthumanist philosophy and what has come to be known as postqualitative research. In this article, I aim to (1) introduce the posthuman and postqualitative critique of conventional qualitative research with an eye to its relevance for psychology, (2) introduce a distinction between ontological and advocacy issues concerning the post qualitative critique in order to (3) propose the idea that qualitative psychologists can accept much of the ontological theorizing developed by posthuman and postqualitative scholars, and yet advocate a humanist agenda for both scientific and ethical reasons. Historically, this was attempted by pragmatists such as James and Dewey. In short, the goal of the article is to sketch the contours of a qualitative psychology after the postqualitative critique, amounting to a form of humanism after posthumanism.",
    url = "https://doi.org/10.1080/14780887.2017.1282568",
    doi = "10.1080/14780887.2017.1282568",
    openalex = "W2579758531"
}

The Oxford Companion to Secularism provides a timely overview of the new multidisciplinary field of secular studies. This field involves philosophy, the humanities, intellectual history, political theory, law, international studies, sociology, psychology, anthropology, education, religious studies, and additional disciplines, all showing an increasing interest in the multifaceted phenomenon known as secularism. Conflicts and debates around the world more and more frequently involve secularism. National borders and traditional religions cannot keep people in tidy boxes anymore, as political struggles, doctrinal divergences, and demographic trends are sweeping across regions and entire continents. Simultaneously, there is a resurgence of religious participation in the politics of many countries. How might these diverse phenomena be interrelated, and better understood? As the history of the term “secularism” shows, it has long been entangled with many related issues, such as unorthodoxy, blasphemy, apostasy, irreligion, religious criticism, agnosticism, atheism, naturalism, earth-centered -isms, humanism (and trans- and posthumanisms), rationalism, skepticism, scientism, modernism, human rights causes, liberalism, and various kinds of church–state separation all around the world. Secularism’s relevance also continues to grow due to the dramatic rise of irreligion and secularity in most regions of the world. These trends are leading more and more scholars from a variety of disciplines to investigate secular life and culture in all its varied forms.

@book{doi101093oxfordhb97801999884570010001,
    author = "Reilly, Niamh",
    title = "The Oxford Handbook of Secularism",
    year = "2017",
    booktitle = "Oxford University Press eBooks",
    abstract = "The Oxford Companion to Secularism provides a timely overview of the new multidisciplinary field of secular studies. This field involves philosophy, the humanities, intellectual history, political theory, law, international studies, sociology, psychology, anthropology, education, religious studies, and additional disciplines, all showing an increasing interest in the multifaceted phenomenon known as secularism. Conflicts and debates around the world more and more frequently involve secularism. National borders and traditional religions cannot keep people in tidy boxes anymore, as political struggles, doctrinal divergences, and demographic trends are sweeping across regions and entire continents. Simultaneously, there is a resurgence of religious participation in the politics of many countries. How might these diverse phenomena be interrelated, and better understood? As the history of the term “secularism” shows, it has long been entangled with many related issues, such as unorthodoxy, blasphemy, apostasy, irreligion, religious criticism, agnosticism, atheism, naturalism, earth-centered -isms, humanism (and trans- and posthumanisms), rationalism, skepticism, scientism, modernism, human rights causes, liberalism, and various kinds of church–state separation all around the world. Secularism’s relevance also continues to grow due to the dramatic rise of irreligion and secularity in most regions of the world. These trends are leading more and more scholars from a variety of disciplines to investigate secular life and culture in all its varied forms.",
    url = "https://doi.org/10.1093/oxfordhb/9780199988457.001.0001",
    doi = "10.1093/oxfordhb/9780199988457.001.0001",
    openalex = "W4247412242"
}

Humanism is not the only answer to the conditions of secularism, nor would secularism inevitably equal nihilism without humanism.. This chapter articulates and defends positive humanism, a tradition not defined just by rejecting dogmatic religion but by seeking ethical ideals and human rights. Realizing those values requires hermeneutic interpretations of humanist exemplars from many cultures, past and present, in order to creatively apply those values within individual contexts. Humanism stands for liberty (autonomy and resilience), responsibility (the duty to care, for which one is answerable), justice (upholding institutions and arrangements that protect people from exploitation and humiliation), solidarity (spiritual and material care for one another), diversity (the right to individual and group identity), art of living (refined moral conduct toward oneself and others), and sustainability (long-term care for the inhabitability of the planet). Taken together, these values seek to promote humaneness.

@book{doi101093oxfordhb978019998845701343,
    author = "Duyndam, Joachim",
    title = "Humanism as a Positive Outcome of Secularism",
    year = "2017",
    booktitle = "Oxford University Press eBooks",
    abstract = "Humanism is not the only answer to the conditions of secularism, nor would secularism inevitably equal nihilism without humanism.. This chapter articulates and defends positive humanism, a tradition not defined just by rejecting dogmatic religion but by seeking ethical ideals and human rights. Realizing those values requires hermeneutic interpretations of humanist exemplars from many cultures, past and present, in order to creatively apply those values within individual contexts. Humanism stands for liberty (autonomy and resilience), responsibility (the duty to care, for which one is answerable), justice (upholding institutions and arrangements that protect people from exploitation and humiliation), solidarity (spiritual and material care for one another), diversity (the right to individual and group identity), art of living (refined moral conduct toward oneself and others), and sustainability (long-term care for the inhabitability of the planet). Taken together, these values seek to promote humaneness.",
    url = "https://doi.org/10.1093/oxfordhb/9780199988457.013.43",
    doi = "10.1093/oxfordhb/9780199988457.013.43",
    openalex = "W2587821717"
}

Academic writing is regularly criticized for its obscure and turgid prose, for its over-theoretical approach, and its reliance on jargon. In this essay, I suggest researchers and writers, especially qualitative inquirers, should move toward a more open and accessible style of “post-academic” writing. Put simply, post-academic writing is human writing for human readers and is at its best when it takes on a storytelling form. The essay features discussion of seven ways of becoming post-academic writers.

@article{doi1011771077800417736334,
    author = "Badley, Graham",
    title = "Post-Academic Writing: Human Writing for Human Readers",
    year = "2017",
    journal = "Qualitative Inquiry",
    abstract = "Academic writing is regularly criticized for its obscure and turgid prose, for its over-theoretical approach, and its reliance on jargon. In this essay, I suggest researchers and writers, especially qualitative inquirers, should move toward a more open and accessible style of “post-academic” writing. Put simply, post-academic writing is human writing for human readers and is at its best when it takes on a storytelling form. The essay features discussion of seven ways of becoming post-academic writers.",
    url = "https://doi.org/10.1177/1077800417736334",
    doi = "10.1177/1077800417736334",
    openalex = "W2768055326",
    references = "doi101017cbo9780511812835"
}

Purpose. The research characterizes the charity as part of civil society, which develops based on humanism in modern society. Methodology of the article is based on the complex direction of research in the dialectical interaction of the triad of a single, a special and a general that allowed to consider certain phenomena in development and interconnection, unity and contradiction, in particular, in the study and analysis of individual concepts. The author used the method of abstraction and induction with the purpose of imaginary departure from the nonessential properties and connections characterizing individual concepts, with simultaneous isolation of their most important features. Originality. The author for the first time in this work has designated the interrelation between methodological approaches and diverse practical versions of the development of charity and the opportunities of civil society based on the humanistic principle. The paper presents the developed and ready for use hierarchical pyramid of charity, the criteria for placing elements of which is the creation of the most favorable conditions for the practical development of human in general and his humanistic qualities in particular, which is directly correlated with the Maslow pyramid of needs. The author has introduced and explained the notion of «active charity», as an activity that comprehensively solves social problems. Conclusions. Charity, as an institutional and resource component of civic activity, acts as one of the practical ways of building a society on the humanity principles. However, not all forms of charity are equally effective. Representatives of active charity, the highest level of the hierarchical structure of charity, are financially stable, conscious individuals who directly act as practitioners of humanism and become most effective.

@article{doi1015802amprv0i12119126,
    author = "Zhytnyk, M. M.",
    title = "CHARITY IN THE PROCESS OF FORMING THE HUMANIST AXIOSPHERE OF CIVIL SOCIETY",
    year = "2017",
    journal = "Anthropological Measurements of Philosophical Research",
    abstract = "Purpose. The research characterizes the charity as part of civil society, which develops based on humanism in modern society. Methodology of the article is based on the complex direction of research in the dialectical interaction of the triad of a single, a special and a general that allowed to consider certain phenomena in development and interconnection, unity and contradiction, in particular, in the study and analysis of individual concepts. The author used the method of abstraction and induction with the purpose of imaginary departure from the nonessential properties and connections characterizing individual concepts, with simultaneous isolation of their most important features. Originality. The author for the first time in this work has designated the interrelation between methodological approaches and diverse practical versions of the development of charity and the opportunities of civil society based on the humanistic principle. The paper presents the developed and ready for use hierarchical pyramid of charity, the criteria for placing elements of which is the creation of the most favorable conditions for the practical development of human in general and his humanistic qualities in particular, which is directly correlated with the Maslow pyramid of needs. The author has introduced and explained the notion of «active charity», as an activity that comprehensively solves social problems. Conclusions. Charity, as an institutional and resource component of civic activity, acts as one of the practical ways of building a society on the humanity principles. However, not all forms of charity are equally effective. Representatives of active charity, the highest level of the hierarchical structure of charity, are financially stable, conscious individuals who directly act as practitioners of humanism and become most effective.",
    url = "https://doi.org/10.15802/ampr.v0i12.119126",
    doi = "10.15802/ampr.v0i12.119126",
    openalex = "W2794607954",
    references = "openalexw596799284"
}

@book{doi1010079783319940991,
    author = "Pinn, Anthony B.",
    title = "Humanism and the Challenge of Difference",
    year = "2018",
    url = "https://doi.org/10.1007/978-3-319-94099-1",
    doi = "10.1007/978-3-319-94099-1",
    openalex = "W4242343843"
}

The cultural movement known as “humanism” has unfortunately not received a clear and careful definition. Historians and philosophers have lumped together their various understandings of outlooks that stress the value and importance of human life under the collective term “humanism.” This essay sets out to contrast, in particular, three types of humanism, all of which attracted attention at overlapping times in Imperial Russia and then the Soviet Union. The youngest of the three, Marxist humanism, stemmed from late Soviet-era philosophers, who advocated the idea that the human individual as such had a timeless intrinsic value. A second form of humanism, Christian humanism, emerged slowly in nineteenth-century Russia under the influence of Slavophilism. The Slavophiles with a deep sense of religiosity rooted in an understanding of the Church Fathers. They rejected the role of reason in evaluating moral choices, relying on faith to reveal objective moral laws and rules. Their form of Christian humanism lay in a commitment to justice and respect for all human beings. However, the arguably most historically significant Christian humanist in this era was Vladimir S. Solovyov, who went on to combine influ­ences from Slavophilism and the third type of humanism, Kantian humanism. This third type of humanism professedly relied on reason alone, not metaphysical foundations. Solovyov, however, ultimately grounded his moral doctrine in a highly metaphysical all-unity, which he saw as Reason — note the capital “R” — with human civilisation historically unfolding towards a Kingdom of God on Earth. There were other notable advocates of a Kantian humanism in Imperial Russia, but one that cannot be forgotten is Boris N. Chicherin, who combined Kantian moral­ity with a distinct favouring of Hegelianism. What emerges most strongly in the repeated attempts to construct a humanistic ethics in late Imperial Russia and into the Soviet period is that Kant’s powerful and pervasive philosophical presence could not be ignored.

@article{doi10592202076918201833,
    author = "Nemeth, Thomas",
    title = "Kantian Ethical Humanism in Late Imperial Russia",
    year = "2018",
    journal = "Kantian journal",
    abstract = "The cultural movement known as “humanism” has unfortunately not received a clear and careful definition. Historians and philosophers have lumped together their various understandings of outlooks that stress the value and importance of human life under the collective term “humanism.” This essay sets out to contrast, in particular, three types of humanism, all of which attracted attention at overlapping times in Imperial Russia and then the Soviet Union. The youngest of the three, Marxist humanism, stemmed from late Soviet-era philosophers, who advocated the idea that the human individual as such had a timeless intrinsic value. A second form of humanism, Christian humanism, emerged slowly in nineteenth-century Russia under the influence of Slavophilism. The Slavophiles with a deep sense of religiosity rooted in an understanding of the Church Fathers. They rejected the role of reason in evaluating moral choices, relying on faith to reveal objective moral laws and rules. Their form of Christian humanism lay in a commitment to justice and respect for all human beings. However, the arguably most historically significant Christian humanist in this era was Vladimir S. Solovyov, who went on to combine influ­ences from Slavophilism and the third type of humanism, Kantian humanism. This third type of humanism professedly relied on reason alone, not metaphysical foundations. Solovyov, however, ultimately grounded his moral doctrine in a highly metaphysical all-unity, which he saw as Reason — note the capital “R” — with human civilisation historically unfolding towards a Kingdom of God on Earth. There were other notable advocates of a Kantian humanism in Imperial Russia, but one that cannot be forgotten is Boris N. Chicherin, who combined Kantian moral­ity with a distinct favouring of Hegelianism. What emerges most strongly in the repeated attempts to construct a humanistic ethics in late Imperial Russia and into the Soviet period is that Kant’s powerful and pervasive philosophical presence could not be ignored.",
    url = "https://doi.org/10.5922/0207-6918-2018-3-3",
    doi = "10.5922/0207-6918-2018-3-3",
    openalex = "W2911640477"
}

@article{doi101721220750862201911115785,
    author = "Korostichenko, Ekaterina and Sleptsova, Valeriya",
    title = "Russian Humanist Society: Its Place and Role in the Spiritual Life of Russia",
    year = "2019",
    journal = "Ideas and Ideals",
    url = "https://doi.org/10.17212/2075-0862-2019-11.1.1-57-85",
    doi = "10.17212/2075-0862-2019-11.1.1-57-85",
    openalex = "W2939986878",
    references = "openalexw596799284"
}

This article considers equality as a constitutional value from a Christian perspective. In view of the current questions about equality in the emerging post-secular paradigm, the specific aim of this study is to ascertain the relevance of Galatians 3:28 for the value of equality in the human rights discourse. The research focuses on this biblical passage, because Galatians 3:28 has enjoyed considerable prominence in biblical research over the last 30 years. The passage has often been cited in church debates about slavery and racial discrimination, the ordination of women in ecclesiastical offices, gay and lesbian matters, and as the foundation for the equality of all people. Here, I interpret and apply this passage in view of the classic Reformed hermeneutics, which entails that biblical perspectives should be developed taking into account the recent interpretations of the cultural-historical contexts of the biblical material, the ongoing revelation of God in biblical history, the thematic exposition of biblical theology in the classic text (tota Scriptura), the grammatical exegesis of passages within these broad perspectives, and the implications within the context of the modern reader. Based on this approach, I argue that Galatians 3:28 was a revolutionary statement describing the total destruction of any form of social superiority and the introduction of a new principle in all human relationships. The central-theoretical argument of the study is that Galatians 3:28, seen within the context of tota Scriptura, presents a valuable perspective on the equality of human beings and this perspective can be advantageous to the foundation of the constitutional value of equality in the present post-secular worldview. As part of the interpretation of the passage in light of biblical theology, the subsequent sections deal with the following topics: the formation of the principle of equality according to the doctrine of creation; the deformation of the principle of equality according to the doctrine of sin; and the restoration of the principle of equality according to the doctrine of salvation.

@article{doi104102idsv53i12494,
    author = "Vorster, J.M.",
    title = "The theological-ethical implications of Galatians 3:28 for a Christian perspective on equality as a foundational value in the human rights discourse",
    year = "2019",
    journal = "In die Skriflig/In Luce Verbi",
    abstract = "This article considers equality as a constitutional value from a Christian perspective. In view of the current questions about equality in the emerging post-secular paradigm, the specific aim of this study is to ascertain the relevance of Galatians 3:28 for the value of equality in the human rights discourse. The research focuses on this biblical passage, because Galatians 3:28 has enjoyed considerable prominence in biblical research over the last 30 years. The passage has often been cited in church debates about slavery and racial discrimination, the ordination of women in ecclesiastical offices, gay and lesbian matters, and as the foundation for the equality of all people. Here, I interpret and apply this passage in view of the classic Reformed hermeneutics, which entails that biblical perspectives should be developed taking into account the recent interpretations of the cultural-historical contexts of the biblical material, the ongoing revelation of God in biblical history, the thematic exposition of biblical theology in the classic text (tota Scriptura), the grammatical exegesis of passages within these broad perspectives, and the implications within the context of the modern reader. Based on this approach, I argue that Galatians 3:28 was a revolutionary statement describing the total destruction of any form of social superiority and the introduction of a new principle in all human relationships. The central-theoretical argument of the study is that Galatians 3:28, seen within the context of tota Scriptura, presents a valuable perspective on the equality of human beings and this perspective can be advantageous to the foundation of the constitutional value of equality in the present post-secular worldview. As part of the interpretation of the passage in light of biblical theology, the subsequent sections deal with the following topics: the formation of the principle of equality according to the doctrine of creation; the deformation of the principle of equality according to the doctrine of sin; and the restoration of the principle of equality according to the doctrine of salvation.",
    url = "https://doi.org/10.4102/ids.v53i1.2494",
    doi = "10.4102/ids.v53i1.2494",
    openalex = "W2981488672",
    references = "doi1010029781444325324, doi101017cbo9780511550935, doi10108002587203199711834934, doi1023073266106, doi10230740197502, doi105860choice432749, doi105860choice516707, openalexw1995298559, openalexw2781532437, openalexw2950150496, openalexw3128194883"
}

Environmental rights are a category of human rights necessarily central to both democracy and effective earth system governance (any environmental-ecological-sustainable democracy). For any democracy to remain democratic, some aspects must be beyond democracy and must not be allowed to be subjected to any ordinary democratic collective choice processes shy of consensus. Real, established rights constitute a necessary boundary of legitimate everyday democratic practice. We analyze how human rights are made democratically and, in particular, how they can be made with respect to matters environmental, especially matters that have import beyond the confines of the modern nation state.

@book{doi1010179781108762908,
    author = "Baber, Walter F. and Bartlett, Robert V.",
    title = "Environmental Human Rights in Earth System Governance",
    year = "2020",
    booktitle = "Cambridge University Press eBooks",
    abstract = "Environmental rights are a category of human rights necessarily central to both democracy and effective earth system governance (any environmental-ecological-sustainable democracy). For any democracy to remain democratic, some aspects must be beyond democracy and must not be allowed to be subjected to any ordinary democratic collective choice processes shy of consensus. Real, established rights constitute a necessary boundary of legitimate everyday democratic practice. We analyze how human rights are made democratically and, in particular, how they can be made with respect to matters environmental, especially matters that have import beyond the confines of the modern nation state.",
    url = "https://doi.org/10.1017/9781108762908",
    doi = "10.1017/9781108762908",
    openalex = "W4211061715",
    references = "doi1010029781444325324"
}

Abstract This chapter provides an overview of select trends, ideas, themes, and figures associated with humanism in the Americas, which comprises a diversified set of peoples, cultural traditions, religious orientations, and socio-economic groups. In acknowledging this rich tapestry of human life, the chapter emphasizes the impressive variety of developments in philosophy, the natural sciences, literature, religion, art, social science, and political thought that have contributed to the development of humanism in the Americas. The chapter also features modern usages of humanism that originated in the English-speaking world in the nineteenth century. In this context, humanism is best viewed as a contested site in which its meanings, usages, and rhetorical power reflect a wide range of ideological allegiances that include positive and negative connotations. The complex, layered processes of colonization that are a part of the history of the Americas will also inflect the varied usages and connotations of humanism.

@incollection{doi101093oxfordhb978019092153801311,
    author = "White, Carol Wayne",
    title = "Humanism in the Americas",
    year = "2020",
    booktitle = "Oxford University Press eBooks",
    abstract = "Abstract This chapter provides an overview of select trends, ideas, themes, and figures associated with humanism in the Americas, which comprises a diversified set of peoples, cultural traditions, religious orientations, and socio-economic groups. In acknowledging this rich tapestry of human life, the chapter emphasizes the impressive variety of developments in philosophy, the natural sciences, literature, religion, art, social science, and political thought that have contributed to the development of humanism in the Americas. The chapter also features modern usages of humanism that originated in the English-speaking world in the nineteenth century. In this context, humanism is best viewed as a contested site in which its meanings, usages, and rhetorical power reflect a wide range of ideological allegiances that include positive and negative connotations. The complex, layered processes of colonization that are a part of the history of the Americas will also inflect the varied usages and connotations of humanism.",
    url = "https://doi.org/10.1093/oxfordhb/9780190921538.013.11",
    doi = "10.1093/oxfordhb/9780190921538.013.11",
    openalex = "W3046686161",
    references = "blankholm2017secularism, doi1012159780822388128, doi1023073189198, doi1023073341932, doi102307358883, doi104324978020395505516, doi105860choice392732a, doi107208chicago97802269051290010001, openalexw2168693179, openalexw651538232"
}

There have been few attempts thus far to read Rorty through a humanistic lens. This paper is an attempt at making explicit some of the key features of his conception. My main objective is to show that humanism is integral to his philosophy and to explain what it consists in. I focus on Rorty’s secular humanism, which I believe lies at the center of his thought. In sections 2 and 3, I provide an account of key humanist sources, both pragmatist and non-pragmatist. Section 4 examines recent interpretations of Rorty as a humanist. In section 5, I focus on the distinction between the human and nonhuman as the central feature of his humanism. Section 6 outlines Rorty’s project to humanize humanity. In the concluding section, I summarize the key features of his humanism.

@article{doi104000ejpap1878,
    author = "Višňovský, Emil",
    title = "Rorty’s Humanism",
    year = "2020",
    journal = "European Journal of Pragmatism and American Philosophy",
    abstract = "There have been few attempts thus far to read Rorty through a humanistic lens. This paper is an attempt at making explicit some of the key features of his conception. My main objective is to show that humanism is integral to his philosophy and to explain what it consists in. I focus on Rorty’s secular humanism, which I believe lies at the center of his thought. In sections 2 and 3, I provide an account of key humanist sources, both pragmatist and non-pragmatist. Section 4 examines recent interpretations of Rorty as a humanist. In section 5, I focus on the distinction between the human and nonhuman as the central feature of his humanism. Section 6 outlines Rorty’s project to humanize humanity. In the concluding section, I summarize the key features of his humanism.",
    url = "https://doi.org/10.4000/ejpap.1878",
    doi = "10.4000/ejpap.1878",
    openalex = "W3034817273",
    references = "doi101007bf00484908, doi101017cbo9780511625404, doi101017cbo9780511804397, doi101017cbo9780511812835, doi101017cbo9781139173643, doi10103714162000, doi10129879780300242539, doi1015159781400833061, doi1043249780203431481, doi1097839780812205503"
}

Abstract What do we know about the social and demographic characteristics of humanists? This chapter seeks to answer that question by offering a way to measure humanism via data from the 2014 Pew Research Center’s Religious Landscape Study (RLS). In addition to the existence of various types of humanism, findings indicate the presence of gender imbalance in humanist circles and potential for growth in the number of humanists in the United States, as young people are overrepresented. However, this particular cohort also lacks racial and ethnic diversity. It is important to note that, given there is no survey specifically examining humanists, this chapter serves only as a building block for understanding the prevalence of humanism and its demographic characteristics.

@incollection{doi101093oxfordhb978019092153801315,
    author = "Trejo, Yazmín A. G.",
    title = "The Changing Demographics of Humanism",
    year = "2021",
    booktitle = "Oxford University Press eBooks",
    abstract = "Abstract What do we know about the social and demographic characteristics of humanists? This chapter seeks to answer that question by offering a way to measure humanism via data from the 2014 Pew Research Center’s Religious Landscape Study (RLS). In addition to the existence of various types of humanism, findings indicate the presence of gender imbalance in humanist circles and potential for growth in the number of humanists in the United States, as young people are overrepresented. However, this particular cohort also lacks racial and ethnic diversity. It is important to note that, given there is no survey specifically examining humanists, this chapter serves only as a building block for understanding the prevalence of humanism and its demographic characteristics.",
    url = "https://doi.org/10.1093/oxfordhb/9780190921538.013.15",
    doi = "10.1093/oxfordhb/9780190921538.013.15",
    openalex = "W3189128966",
    references = "blankholm2017secularism, doi1010079783319940991, doi10105797811374653063, doi101093oxfordhb97801999884570010001, doi101093oxfordhb978019998845701327, doi101093oxfordhb97801999884570133, doi101093oxfordhb978019998845701343, doi105860choice462614, openalexw1570946527, openalexw2493297239"
}

Pragmatism is a humanist philosophy that tells an antifoundationalist and antirepresentationalist story of progress and emancipation. While most theoretical approaches since the 1960s have radically rejected the humanist legacy, in pragmatism a particular understanding of humanism has persisted. This persistence of humanism is of the utmost importance, since one can only grasp the unique contemporary significance of pragmatism when one appreciates how pragmatism, humanism, anti-authoritarianism, and postmetaphysics are interlinked, and how this link has gained in importance after the exhaustion of antihumanist theories. This essay combines the endeavor to elucidate the idea of a pragmatist humanism with a discussion of the relationship between pragmatism and aesthetic form. The essay is divided into three parts. While the first part explains why pragmatism is a humanist philosophy, the second part discusses why most pragmatists have been unwilling to consider the significance of form. It develops the central idea that Dewey’s naturalist aesthetics does not offer a convincing conception of form. The final part advances the argument that a pragmatist humanism that refuses to historicize the concept of form and is reluctant to regard the act of form-giving as a kind of poetic agency weakens its own position.

@article{doi104000ejpap2563,
    author = "Schulenberg, Ulf",
    title = "Pragmatism, Humanism, and Form",
    year = "2021",
    journal = "European Journal of Pragmatism and American Philosophy",
    abstract = "Pragmatism is a humanist philosophy that tells an antifoundationalist and antirepresentationalist story of progress and emancipation. While most theoretical approaches since the 1960s have radically rejected the humanist legacy, in pragmatism a particular understanding of humanism has persisted. This persistence of humanism is of the utmost importance, since one can only grasp the unique contemporary significance of pragmatism when one appreciates how pragmatism, humanism, anti-authoritarianism, and postmetaphysics are interlinked, and how this link has gained in importance after the exhaustion of antihumanist theories. This essay combines the endeavor to elucidate the idea of a pragmatist humanism with a discussion of the relationship between pragmatism and aesthetic form. The essay is divided into three parts. While the first part explains why pragmatism is a humanist philosophy, the second part discusses why most pragmatists have been unwilling to consider the significance of form. It develops the central idea that Dewey’s naturalist aesthetics does not offer a convincing conception of form. The final part advances the argument that a pragmatist humanism that refuses to historicize the concept of form and is reluctant to regard the act of form-giving as a kind of poetic agency weakens its own position.",
    url = "https://doi.org/10.4000/ejpap.2563",
    doi = "10.4000/ejpap.2563",
    openalex = "W4200186680",
    references = "doi1010029781118793305, doi101017cbo9780511625404, doi101017cbo9780511804397, doi101017cbo9780511895586, doi101017cbo9781107360471, doi101093oso97801992906040010001, doi1015159781400884506, doi102307jctv33mgbns, doi1023943princeton97806911606270010001, doi104000ejpap1878, doi1075919781501718151"
}

Human Rights and Social Work: Towards Rights-Based Practice helps students and practitioners understand how human rights concepts underpin the social work profession and inform their practice. This book examines the three generations of human rights and the systems of oppression that prevent citizens from participating in society as equals. It explores a range of topics, from ethics and ethical social work practice, to deductive and inductive approaches to human rights, and global and local human rights discourses. The language, processes, structures and theories of social work that are fundamental to the profession are also discussed. This edition features case studies exploring current events, movements and human rights crises, including the Black Lives Matter movement, the Northern Territory Emergency Response, and homelessness among LGBTIQA+ young people. This edition is accompanied by online resources for both students and instructors. Human Rights and Social Work is an indispensable guide for social work students and practitioners.

@misc{doi103292027948843v1,
    author = "Ife, Jim and Soldatić, Karen and Briskman, Linda",
    title = "Human Rights and Social Work: Towards Rights-Based Practice",
    year = "2024",
    abstract = "Human Rights and Social Work: Towards Rights-Based Practice helps students and practitioners understand how human rights concepts underpin the social work profession and inform their practice. This book examines the three generations of human rights and the systems of oppression that prevent citizens from participating in society as equals. It explores a range of topics, from ethics and ethical social work practice, to deductive and inductive approaches to human rights, and global and local human rights discourses. The language, processes, structures and theories of social work that are fundamental to the profession are also discussed. This edition features case studies exploring current events, movements and human rights crises, including the Black Lives Matter movement, the Northern Territory Emergency Response, and homelessness among LGBTIQA+ young people. This edition is accompanied by online resources for both students and instructors. Human Rights and Social Work is an indispensable guide for social work students and practitioners.",
    url = "https://doi.org/10.32920/27948843.v1",
    doi = "10.32920/27948843.v1",
    openalex = "W1487422198",
    references = "doi101017cbo9780511625404"
}

@incollection{crossrefNonechristian,
    title = "Christian Conservatives and the War against Secular Humanism",
    year = "None",
    booktitle = "Beyond Religious Right and Secular Left Rhetoric",
    url = "https://doi.org/10.1057/9781137408266.0004",
    doi = "10.1057/9781137408266.0004"
}