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Five years later Murry wrote yet another timely--even prescient--volume, setting forth in greater detail what he means by "becoming more fully human" and so delineating what might well become the dominant future style of American humanism.
In fact, HM-I was essentially just a longish definition of religious humanism as understood in 1933.
A critique of an alleged, one-track, humanism would at once distinguish a humanism of good intentions and a humanism of bad actions.
Maybe we should acknowledge a third possibility: a humanism of small causes, contingent, reconstructive and legitimate, set in motion by the impulses of each moment.
How does secular humanism differ from religious humanism--or from simple atheism?
Does secular humanism merit a niche, hence an organization, all its own?
The few pages devoted to the relation of art and humanism in Eugene Rice's Foundations of Early Modern Europe, 1460-1559 (2d ed.
Adopting the critique of humanism introduced by Nietzsche, Sloterdijk highlights the fact that human beings may have escaped bestiality by the very means they use to tame animals to serve them.
I will suggest here that religious humanism when applied to naturalistic humanists, is an unfortunate and misleading usage.
For some years now, I have spoken of the "scandal" of "organized" humanism in the United States.
As to Marxism, which came to China from Europe via Russia as the initial term in the expression Marxism-Leninism, it suggests the economic dimension of the expression economic-political and can hardly be identified with humanism, though there is an overlap.
One is not always sure whether Fascism is the mark of the failure of humanism or of its pernicious success.