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Reason important to Secular Humanism |
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| The Social Contract (Du contrat social ou Principes du droit politique) is also the title of a 1762 book by Jean-Jacques Rousseau on this topic. |
“The first man who, having fenced in a piece of land, said “This is mine,” and found people naïve enough to believe him, that man was the true founder of civil society. From how many crimes, wars, and murders, from how many horrors and misfortunes might not any one have saved mankind, by pulling up the stakes, or filling up the ditch, and crying to his fellows: Beware of listening to this impostor; you are undone if you once forget that the fruits of the earth belong to us all, and the earth itself to nobody.” — Jean-Jacques Rousseau, Discourse on Inequality, 1754 In moral and political philosophy, the social contract or political contract is a theory or model, originating during the Age of Enlightenment, that typically addresses the questions of the origin of society and the legitimacy of the authority of the state over the individual.[1] Social contract arguments typically posit that individuals have consented, either explicitly or tacitly, to surrender some of their freedoms and submit to the authority of the ruler or magistrate (or to the decision of a majority), in exchange for protection of their remaining rights. The question of the relation between natural and legal rights, therefore, is often an aspect of social contract theory. The Social Contract (Du contrat social ou Principes du droit politique) is also the title of a 1762 book by Jean-Jacques Rousseau on this topic. Although the antecedents of social contract theory are found in antiquity, in Greek and Stoic philosophy and Roman and Canon Law, as well as in the Biblical idea of the covenant, the heyday of the social contract was the mid-17th to early 19th centuries, when it emerged as the leading doctrine of political legitimacy. The starting point for most social contract theories is a heuristic examination of the human condition absent from any political order that Thomas Hobbes termed the “state of nature”.[2] In this condition, individuals’ actions are bound only by their personal power andconscience. From this shared starting point, social contract theorists seek to demonstrate, in different ways, why a rational individual would voluntarily consent to give up his or her natural freedom to obtain the benefits of political order. Hugo Grotius (1625), Thomas Hobbes (1651), Samuel Pufendorf (1673), John Locke (1689), Jean-Jacques Rousseau (1762), and Immanuel Kant (1797) are among the most prominent of 17th- and 18th-century theorists of social contract and natural rights. Each solved the problem of political authority in a different way. Grotius posited that individual human beings had natural rights; Hobbes asserted that humans consent to abdicate their rights in favor of the absolute authority of government (whether monarchial or parliamentary); Pufendorf disputed Hobbes’s equation of a state of nature with war.[3] Locke believed that natural rights were inalienable, and that the rule of God therefore superseded government authority; and Rousseau believed that democracy (self-rule) was the best way of ensuring the general welfare while maintaining individual freedom under the rule of law. The Lockean concept of the social contract was invoked in the United States Declaration of Independence. Social contract theories were eclipsed in the 19th century in favor of utilitarianism, Hegelianism, and Marxism, and were revived in the 20th century, notably in the form of a thought experiment byJohn Rawls.[3] Theory of Natural Human[edit]
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Hard to pick a month for social contract theoyr Also hobbes, Grotius, locke, kant and pufendof The statue of Rousseau on the Île Rousseau, Geneva. |
| David Hume |
Epistemology A Treatise of Human Nature is a book by Scottish philosopher David Hume, first published at the end of 1738. The full title of the Treatise is ‘A Treatise of Human Nature: Being an Attempt to Introduce the Experimental Method of Reasoning into Moral Subjects’. It contains the following sections: The is–ought problem in meta-ethics as articulated by Scottish philosopher and historianDavid Hume (1711–76) is that many writers make claims about what ought to be on the basis of statements about what is. However, Hume found that there seems to be a significant difference between descriptive statements (about what is) and prescriptive or normative statements (about what ought to be), and it is not obvious how one can get from making descriptive statements to prescriptive. The is–ought problem is also known as Hume’s law and Hume’s Guillotine. |
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| Epicurus |
http://plato.stanford.edu/entries/epicurus/ |
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| Percy Bysshe Shelley & Baruch Spinoza |
The Necessity of Atheism/ the birth of deism Ethics |
1811 / 1667 |
| Da vinci. Gallileo Copernicus Libnitz Newton |
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| C S Lewis |
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| Paul Tillich |
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| savings and loans, coop banking |
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| zukov beats hitler |
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| John muir. bob marshall |
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| Goddard |
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| Ralph waldo emerson. |
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| Gandi |
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| Jesus and budda |
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| hamurabi |
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| fibbanochi |
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| Margaret Sanger |
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| Jonas Salk, Pasteur, |
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| Panama canal Engineering? |
http://en.wikipedia.org/wiki/History_of_the_Panama_Canal#Dealing_with_disease |
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| William Shakespeare |
Merchant of Venice |
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| Felix Adler |
Adler talked about “deed, not creed”; his belief was that good works were the basis of ethical culture. In 1877 the Society founded the District Nursing Department, which organized a team of nurses who visited the homebound sick in poor districts.[4] A year later, in 1878, the Society established a Free Kindergarten for working people’s children. Because it served the working poor, the kindergarten provided basic necessities for the children when needed, such as clothing and hot meals.[6] It evolved over time into the Ethical Culture Fieldston School. Well known as a lecturer and writer, Adler served as rector for the Ethical Culture School until his death in 1933. Throughout his life, he always looked beyond the immediate concerns of family, labor, and race to the long-term challenge of reconstructing institutions, such as schools and government, to promote greater justice in human relations. Cooperation rather than competition was the higher social value. He gave a series of six lectures on “The Ethics of Marriage” for the Lowell Institute‘s 1896–97 season. Adler was the founding chairman of the National Child Labor Committee in 1904. Lewis Hine was hired as the committee’s photographer in 1908. In 1917 Adler served on the Civil Liberties Bureau, which later became the American Civil Liberties Bureau and then the American Civil Liberties Union (ACLU). In 1928 he became president of the Eastern division of the American Philosophical Association. He served on the first Executive Board of the National Urban League. |
May deed without creed February EC started in 1876, Adler at age 26 was invited to give a lecture expanding upon his themes first presented in the sermon at Temple Emanu-El. On May 15, 1876 [5] he reiterated the need for a religion, without the trappings of ritual or creed, that united all of mankind in moral social action. To do away with theology and to unite theists, atheists, agnostics and deists, all in the same religious cause, was a revolutionary idea at the time. A few weeks after the sermon, Adler started a series of weekly Sunday lectures. Aided by Joseph Seligman, president of Temple Emanu-El, in February 1877, Adler incorporated the Society of Ethical Culture.[4] |
| 442 RCT |
http://en.wikipedia.org/wiki/442nd_Infantry_Regiment_(United_States) |
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