To the People of the State of New York: AFTER an unequivocal experience of the inefficiency of the subsisting federal government, you are called upon to deliberate on a new Constitution for the United States of America. The subject speaks its own importance; comprehending in its consequences nothing less than the existence of the union, the safety and welfare of the parts of which it is composed, the fate of an empire in many respects the most interesting in the world. It has been frequently remarked that it seems to have been reserved to the people of this country, by their conduct and example, to decide the important question, whether societies of men are really capable or not of establishing good government from reflection and choice, or whether they are forever destined to depend for their political constitutions on accident and force. If there be any truth in the remark, the crisis at which we are arrived may with propriety be regarded as the era in which that decision is to be made; and a wrong election of the part we shall act may, in this view, deserve to be considered as the general misfortune of mankind.
The Global Charter of Conscience has been drafted and published by a group of followers of many faiths and none, politicians of many persuasions, academics and NGOs who are committed to a partnership on behalf of “freedom of thought, conscience and religion” for people of all faiths and none. ¶ A growing number of academic studies and reports show that “freedom of thought, conscience and religion” is widely neglected and threatened today. A recent Pew Forum report, for instance, says that three quarters of the world’s population live in countries where is a high degree of menace to their faith – sometimes through government repression, sometimes through sectarian violence, and sometimes through the mounting culture wars that we are now seeing in Western countries. ¶ In our global era, it is said that “everyone is now everywhere,” and that “living with our deepest differences” has become a massive global problem, especially when those differences are religious and ideological. This is a huge problem for the future of humankind that must be resolved.
… thy book
Is cliff, and wood, and foaming waterfall;
Thy playmates — the wild sheep and birds that call
Hoarse to the storm; — thy sport is with the storm
to wrestle; — and thy piety to stand
Musing on things create, and their Creator’s hand!
No worst, there is none. Pitched past pitch of grief,
More pangs will, schooled at forepangs, wilder wring.
Comforter, where, where is your comforting?
Mary, mother of us, where is your relief?
My cries heave, herds-long; huddle in a main, a chief
Woe, wórld-sorrow; on an áge-old anvil wince and sing —
Then lull, then leave off. Fury had shrieked ‘No ling-
ering! Let me be fell: force I must be brief.”‘
Because the University is committed to free and open inquiry in all matters, it guarantees all members of the University community the broadest possible latitude to speak, write, listen, challenge, and learn. Except insofar as limitations on that freedom are necessary to the functioning of the University, the University fully respects and supports the freedom of all members of the University community “to discuss any problem that presents itself.”
Christian Larson argues that the defect in many systems of belief is that what are partial truths are taken to be the whole truth. It is in virtue of that portion of truth that the whole “system” or world view is even plausible. As an example of such a half-truth rounded up to a whole falsehood, Larson critiques what sounds like either idealism or the superstitious belief in the Law of Attraction and the power of positive thinking (a la Rhonda Byme’s The Secret). Larson’s critique in this excerpt of that idea — that “thinking makes it so”, that our mental powers in themselves are so potent that they can determine reality — begs questions, since he was, after all, a major proponent of New Thought. What interests me is his more general observation that the shortcoming in many systems of thought is that they are overblown half-truths. Truths are taken for the truth. His words are one entry into an ongoing project along these lines, collected in “Half-Truths“. ~ Nate
One of the most trying defects which I find in these — these — what shall I call them? for I will not apply injurious epithets to them, the way they do to us, such violations of courtesy being repugnant to my nature and my dignity. The farthest I can go in that direction is to call them by names of limited reverence — names merely descriptive, never unkind, never offensive, never tainted by harsh feeling. If they would do like this, they would feel better in their hearts. Very well, then — to proceed. One of the most trying defects which I find in these Stratfordolaters, these Shakesperiods, these thugs, these bangalores, these troglodytes, these herumfrodites, these blatherskites, these buccaneers, these bandoleers, is their spirit of irreverence. It is detectable in every utterance of theirs when they are talking about us. I am thankful that in me there is nothing of that spirit. When a thing is sacred to me it is impossible for me to be irreverent toward it. I cannot call to mind a single instance where I have ever been irreverent, except toward the things which were sacred to other people. Am I in the right? I think so. But I ask no one to take my unsupported word; no, look at the dictionary; let the dictionary decide. Here is the definition:
A salient feature of the success of any social, religious, or moral movement is the degree to which its advocates understand, shape, and employ the flow of ideas that forms the intellectual backdrop against which those advocates carry out their work. Setting aside Marxist and other self-refuting materialist forms of social determinism, it seems clear that ideas are among the primary things that impede or facilitate revolutionary movements. ¶ Nowhere is this more evident than the pro-life cause. But just exactly what ideas constitute the core components of the milieu in which pro-life advocates live and move and have their being? I am not a sociologist nor the son of one, and I am no expert in the sociology of knowledge. However, I am a philosopher and, as such, I have a take on this question upon which I believe it is important for us to reflect.
One of the greatest of the problems that have agitated the Church is the problem of the relation between knowledge and piety, between culture and Christianity. This problem has appeared first of all in the presence of two tendencies in the Church — the scientific or academic tendency, and what may be called the practical tendency. Some men have devoted themselves chiefly to the task of forming right conceptions as to Christianity and its foundations. To them no fact, however trivial, has appeared worthy of neglect; by them truth has been cherished for its own sake, without immediate reference to practical consequences. Some, on the other hand, have emphasized the essential simplicity of the gospel. The world is lying in misery, we ourselves are sinners, men are perishing in sin every day. The gospel is the sole means of escape; let us preach it to the world while yet we may. So desperate is the need that we have no time to engage in vain babblings or old wives’ fables. While we are discussing the exact location of the churches of Galatia, men are perishing under the curse of the law; while we are settling the date of Jesus’ birth, the world is doing without its Christmas message.
If Naturalism is true, every finite thing or event must be (in principle) explicable in terms of the Total System. I say ‘explicable in principle‘ because of course we are not going to demand that naturalists, at any given moment, should have found the detailed explanation of every phenomenon. Obviously many things will only be explained when the sciences have made further progress. But if Naturalism is to be accepted we have a right to demand that every single thing should be such that we see, in general, how it could be explained in terms of the Total System. If any one thing exists which is of such a kind that we see in advance the impossibility of ever giving it that kind of explanation, then Naturalism would be in ruins. If necessities of thought force us to allow to any one thing any degree of independence from the Total System — if any one thing makes good a claim to be on its own, to be something more than an expression of the character of Nature as a whole-then we have abandoned Naturalism. For by Naturalism we mean the doctrine that only Nature — the whole interlocked system — exists. And if that were true, every thing and event would, if we knew enough, be explicable without remainder (no heel-taps) as a necessary product of the system. The whole system being what it is, it ought to be a contradiction in terms if you were not reading this book at the moment; and, conversely, the only cause why you are reading it ought to be that the whole system, at such and such a place and hour, was bound to take that course.