IHEU | The International Humanist and Ethical Union
Plymouth humanists - Humanism is a comprehensive life stance that upholds human Humanist Ceremonies™ is Humanists UK's network of trained and To join the Plymouth Humanists mailing list and be kept up to date with news and . In the era of commercial dating apps, is the easy availability of sex This article is a preview from the Winter edition of New Humanist. The American Humanist Association (AHA) is a non-profit organization in the United States that American Humanist Association; Humanists UK · Humanistischer Verband Deutschlands · Humanist Society Scotland · Human- Etisk Forbund.
American Humanist Association - Wikipedia
The New Humanist was published from to By the Humanist Fellowship had become the "Humanist Press Association", the first national association of humanism in the United States.
Signatories included the philosopher John Deweybut the majority were ministers chiefly Unitarian and theologians. They identified humanism as an ideology that espouses reasonethicsand social and economic justice. Upon ordination these ministers were then accorded the same rights and privileges granted by law to priestsministers, and rabbis of traditional theistic religions.
The AHA was the first national membership organization to support abortion rights. This time also saw Humanists involved in the creation of the first nationwide memorial societies, giving people broader access to cheaper alternatives than the traditional burial. In the late s the AHA also secured a religious tax exemption in support of its celebrant program, allowing Humanist celebrants to legally officiate at weddings, perform chaplaincy functions, and in other ways enjoy the same rights as traditional clergy.
In the AHA took control of the Humanist Societya religious Humanist organization that now runs the celebrant program. Since the organization has worked as an adjunct to the American Humanist Association to certify qualified members to serve in this special capacity as ministers.
The Humanist Society's ministry prepares Humanist Celebrants to lead ceremonial observances across the nation and worldwide. Celebrants provide millions of Americans an alternative to traditional religious weddings, memorial services, and other life cycle events. Today the AHA is recognized by the U. Internal Revenue Service as a nonprofit, tax exempt, c 3publicly supported educational organization.
Membership numbers are disputed, but Djupe and Olson place it as "definitely fewer than 50, As its mission states, the BHA "concern ourselves with confronting expressions of religious hegemony in public policy," but is "also devoted to confronting social, economic, and political deprivations that disproportionately impact Black America due to centuries of culturally ingrained prejudices.
Originally called the Women's Caucus, the new name was adopted in as more representative of all the members of the caucus and of the caucus' goals. Over the years, members of the Caucus have advocated for the passage of the Equal Rights Amendment and participated in various public demonstrations, including marches for women's and civil rights.
Inthe Caucus established its annual Humanist Heroine Award, with the initial award being presented to Sonia Johnson. We are united to create inclusive and diverse spaces for activists and allies on the local and national level. Moreover, though he does not sign himself, the scribe is identifiable.
We can take the evidence a little further: Both of these elements, indeed, suggest a Florentine origin. We might surmise that Lomer travelled to the city where Eugenius IV was based, presumably during the Council which saw the attempted reunion of the Orthodox and Catholic faiths.
For a full description, see It seems to have been available for others to read in Oxford: Liber Zenophontis qui dicitur tirannus. Isocrates latinus, Nicocles, translated by Guarino da Veronahere without preface 35 Contentio Alexandri hanibalis Scipionis et Regis henrici quinti. Three short passages from Albertano da Brescia, two from his Liber consolationis et consilii and one from De amore et dilectione dei 36 Isocratis oracio ad Demonicum. Isocrates latinus, Ad Nicoclem, translated by Lapo da Castiglionchio Guarinus veronensis de differencia Assentatoris et amici.
Guarino da Verona, De assentatoris et amici differentia ?
The list also identifies the compiler of the collection: John Manyngham, who was Registrar or scriba of the University at the end of the s and very start of the s. National Library of Wales, MS.
Peniarth A, on which see Rundlep. It may, then, be that the works included in each were chosen because they were considered appropriate reading for their intended owner. Their presence might again offend our sense of order: A range of genres are sampled in these pages — dialogue, invective, oration, comparison — but with a thread running through the works of moral advice, particularly for princes and, indeed, for one prince in particular. Two of the works here appear with their dedications to Humfrey, duke of Gloucester: It is already clear that I believe the tale needs to be revised to acknowledge that witnesses to the innovations in Italy arrived by more than one route.
We know for certain that not only were the works dedicated to him among his gifts to the university, but also the two translations of Bruni and those by Lapo. For the other works, the shipwreck which was the mid-sixteenth century, during which the library of the University was closed and all its manuscripts dispersed, leaves us without definite information. This is one element of what I have previously called the lure of magnate attraction — the tendency to relate activities to princely figures at the expense of recognising the involvement of others of lower status.
I discuss the significance o It may be that they imported a copy with them and then decided to have a more presentable transcription made in England. If so, the exemplar seems not to have been discarded: The impression often given has been that the arrival of the works was funnelled through the hands of the duke of Gloucester, coming ashore, as it were, at his palace of Greenwich and then moving directly upstream to Oxford, with the flow of texts all but drying up after his death.
The implication would be that humanism in England relied on the patronage of a single prince and was not sustainable without it. Even from as highly selective presentation of evidence as has been possible in the space of this article, it should be apparent that something more plural and more active was taking place. They, like del Monte, were situated in the city of London, which serves to remind us that humanist works which reached Oxford did not do so solely from Greenwich.
It is hardly a surprise that the commercial capital of England should play a role in the movement of these texts but it has proven difficult in the past to pinpoint relevant manuscripts to its ambit. If this slightly shifts our perception, what does remain constant is the role of Oxford as a nodal point.
Yet, that clustering of elements within a square mile made the university town an entre-pot importing humanist texts from various directions and then exporting them — by the activities of someone like John Manyngham — to individuals in other English locales. From there, these manuscripts — small, highly movable objects — might well wander elsewhere, as did the compilation Manyngham gave to the earl of Worcester: The connexion should not be unexpected, given the presence of a college in Oxford for the monks of Christ Church — one of those monastic foundations which were to die during the Reformation.
On Bekynton, see Bodleianp. We could, for instance, consider the presence of two copies of a miscellany comprising over a hundred short items, many of them evincing a special interest in the productions of the Paduan university locale in the time of Gasparino Barzizza. Several of the codices discussed here are witnesses to that, far distant from their intended home or returned there only to have travelled in the meantime. This, however, is only one sort of displacement relevant to our discussion.
The traditional narrative of the studia humanitatis as a phenomenon intended for local Italian audiences which only slowly spread beyond the peninsula and certainly reached England late — that narrative is ripe for a challenge.
The manuscripts discussed here demonstrate the speed with which books those most portable of items and their texts could traverse the shared civilization that is Christendom.
The translatio studiorum humanitatis could be fleet of foot.