Journal articles on the topic 'Humanism, Religious'

Pesantren kerap dicurigai sebagai lahan subur penyemai bibit radikalisme yang mengancam keutuhan bangsa dan negara, sejatinya sangat akrab dengan nilai-nilai yang humanis, yang salah satunya direpresentasikan dalam karya sastra pesantren. Kajian ini membincang representasi wacana religius-humanis dalam sastra pesantren sebagai objek material, berupa tiga cerita pendek berjudul “Di Antara Dua Pilihan”, “Cinta Sejati Itu Tidak Mudah”, dan “Seruas Bingung. Ketiganya” terbit di buletin Tanwirul Afkar, sebuah buletin salah pondok pesantren Salafiyah Syafi’iyah di Sukorejo, Jawa Timur. Oleh sebab itu, teori representasi Stuart Hall dipakai sebagai alat analisis. Terkait dengan pendekatan konstruksionis model diskursif Foucauldian yang bertitik tekan pada produksi pengetahuan melalui wacana yang melibatkan sistem bahasa, ketiga cerpen dianalisis dengan memetakan wacana religius-Humanis dan dikaitkan dengan latar kontekstual tempat wacana tersebut diproduksi. Hasil analisis menunjukkan bahwa dalam sastra pesantren konstruksi wacana religius-humanis dihadirkan melalui nilai- nilai kemanusiaan yang universal, alih-alih terjebak pada dikotomi yang rigid antara benar dan salah, sebagaimana pemahaman yang kerap memicu radikalisme. Nilai religius justru hadir seiring dengan nilai kemanusiaan universal sebagai satu representasi keberpihakan santri penulis terhadap wacana religius-humanis melalui sastra pesantren.Kata Kunci: wacana; pesantren; sastra pesantren; religius-humanis; representasi Pesantren (Islamic Boarding School) is suspected as a fertile place for the radicalism which treat the united nations and states of Indonesia as a republic. As a religious school, pesantren is supposed to be representative for humanism since religion is taken as a living guide for human being. This article discusses representation of religious-humanist discourse in Pesantren Literature as the material object; they are short stories entitled: “Diantara Dua Pilihan”, “Cinta Sejati Itu Tidak Mudah” dan “Seruas Bingung”. The short stories were published in Tanwirul Afkar,a monthly bulletin in Salafiyah Syafi’iyah Islamic Boarding School at Sukorejo, Situbondo, East Java Indonesia. We apply Stuart Hall’s representation theory as a tool to analyze the stories. Focusing on Foucauldian’s discursive method in constructionist model that emphasizes on the knowledge production in discourses through language, we map the contextual background to find out the genealogy of religious-humanist discourse production. The result shows that religious-humanist discourses in Pesantren literary works are presented through universal human values, instead of being trapped in a rigid dichotomy between right and wrong that lead to a radicalism. Religiosity comes along with the universal human values as a representation of santri writers’s partialit on religious-humanist discourse through Pesantren literature.Keywords: discourse; pesantren; pesantren literature; religious-humanist; representation

"Towards an Integral Study of Religiosity Rooted in Mircea Eliade's New Humanism. The present article advocates for the development and the implementation of a philosophy of religiosity informed by Mircea Eliade’s new humanism, Eugeniu Sperantia’s axiotropism, D. D. Roşca’s outlook on human existence and Aurel Codoban’s hermeneutic philosophy of religions. If such an integral study of religiosity were to be accommodated by a new educational paradigm, the resulting humanist pro-social education would protect society from underlying drivers of polarisation such as religious dogmatism and fundamentalism. Keywords: religion, religiosity, Eliade’s new humanism, the philosophy of religions, attitudinal values, the human ideal "

Humanism is a school in philosophy which states that humans are the center of everything, or referred to as anthropocentric. So it gives a negative impression of humanism itself. There is a discourse that God is removed or not functioned with the understanding of humanism that upholds the values of human beings. Javanese society is famous for its friendly, humanist and religious people in religion. One of the figures who came from Java was R.M.P. Sosrokartono, he has ideas and thoughts that indirectly contain humanistic values that are wrapped in the values of Javanese society. This study uses descriptive qualitative methods, the data in this study there are two forms, primary data and secondary data. The purpose of this study is to reveal the values of humanism in the thinking of R.M.P. Sosrokartono and how it is relevant to today's life. The result of this research is that there are teachings of R.M.P. Sosrokartono name is ilmu kantong bolong dan ilmu kantong kosong, in which there are humanistic values. In addition, the humanism model of R.M.P. Sosrokartono has a new variant with the humanism that developed in the West.

The research method used by the researcher in this research is a qualitative approach with a descriptive method. This type of research uses a literature study. Education in Indonesia is still experiencing a character crisis, many violations of norms, juvenile delinquency and far from religious values. Conceptualization of the image of a religious humanist school, namely a school that develops basic humanist values ​​(freedom, creativity, cooperation, honesty, self-actualization) while remaining within a religious framework. Not secular humanism, but humanism by religious values ​​(science, aqidah, worship, morality, ma'rifah). Factors that describe a religiously humanist school include the principal as a motivator, teachers as a motivator, a variety of activity programs, adequate learning facilities, a conducive school culture, a supportive social environment, and responsive parents.

AbstrakPenerbitan secara bebas kartun Nabi Muhammad oleh majalah satir Prancis, Charlie Hebdo, telah mengundang beberapa aksi penyerangan dan teror. Kebebasan berekspresi dan berpendapat menjadi alasan Charlie Hebdo secara berulang menerbitkan kartun Nabi Muhammad yang secara interpretatif dianggap menghina dan menodai agama Islam. Penelitian ini bertujuan mengkritisi alasan kebebasan ekspresi majalah Prancis Charlie Hebdo terkait penggambaran kartun Nabi Muhammad secara aksiologis.Penelitian bersifat deskriptif kualitatif rasionalistik dengan menggunakan metode observasi fenomenologis berdasarkan studi kepustakaan. Hasil analisis ditemukan bahwa akar kebebasan ekspresi tersebut berasal dari nilai humanisme sekular.Tindakan pennggambaran kartun Nabi Muhammad oleh majalah Charlie Hebdo diakui bertujuan untuk mengkritik kaum fundamentalis agama. Meskipun memiliki pesan humanis dan tidak bertujuan untuk menghina atau menistakan agama Islam, namun secara aksiologis Charlie Hebdo telah mencampuradukkan antara prinsip nilai adikodrati dari agama supernatural dengan nilai-nilai kodrati dari humanisme sekular. Basis moral agama supernatural berasal dari prinsip nilai kesucian, keagungan, dan ketaatan. Sedangkan basis moral humanisme sekular berasal dari nilai liberalisme yang antroposentris dan ateistik. Perbedaan prinsip aksiologis keduanya menciptakan benturan ideologis yang berpotensi pada konflik horizontal yang tidak berkesudahan yaitu konflik antara radikalisme agama dan radikalisme politik global. Kata kunci: Kebebasan Ekspresi, Charlie Hebdo, Humanisme Sekular; Kartun Nabi AbstractThe free publication of cartoons of the Prophet Muhammad by the French satirical magazine Charlie Hebdo has invited several acts of attack and terror. Freedom of expression and opinion is the reason Charlie Hebdo repeatedly publishes cartoons of the Prophet Muhammad which are interpretively considered to be insulting and desecrating Islam. This study aims to criticize the reasons for the freedom of expression of the French magazine Charlie Hebdo in relation to the axiological depiction of the Prophet Muhammad's cartoon. This research is descriptive qualitative rationalistic using phenomenological observation method based on literature study. The results of the analysis found that the roots of freedom of expression came from the values of secular humanism. Charlie Hebdo magazine's cartoon depiction of the Prophet Muhammad is purportedly aimed at criticizing religious fundamentalists. Even though it has a humanist message and does not aim to insult or insult Islam, Charlie Hebdo axiologically has confused the supernatural values of supernatural religion with the natural values of secular humanism. . Meanwhile, the moral basis of secular humanism comes from the values of liberalism which are anthropocentric and atheistic. The difference in the axiological principles of the two creates ideological clashes that have the potential for endless horizontal conflicts, namely the conflict between religious radicalism and global political radicalism. Keywords : Freedom of Expresion, Charlie Hebdo, Secular Humanism, Prophet Cartoons.

The Covid 19 pandemic has shifted the learning process, which was originally running in real terms, now to the virtual world. All hopes that the Covid 19 pandemic period is used to create added value in seeing humans based on moral values (ethics) of religious humanism (religious humanism). Likewise, emulating humanist educator figures during the Covid 19 pandemic. Humanist educators guide students to think positively. Learning that is faced with many applications, via Facebook, Youtube, IG, WA, Line, Zoom, Microsoft Team, Google Classroom, or communication via teleconference seems to give rise to creativity. Humanist educators present their respective roles well so that learning becomes fun and still results in progress.

This article discusses the implementation of the concept of religious humanism in Akidah Akhlak (Faith and Morality) education at SMA Muhammadiyah 3 Batu. The research is motivated by the increasing phenomenon of bullying among teenagers, especially students. The objective of this research is to describe the implementation of the religious humanism concept in Akidah Akhlak. This study employs a qualitative method with a case study format. Descriptive data was collected through observation, interviews, and documentation. Data analysis was conducted through data reduction, data presentation, and drawing conclusions. The results of the research indicate that SMA Muhammadiyah 3 Batu applies a religious humanism approach in Akidah Akhlak education by integrating religious and human values to develop students' character through discussions, mentoring, and guidance. The religious humanist approach in Akidah Akhlak education helps students understand and apply religious values in their daily lives. This approach also reinforces empathy, tolerance, self-confidence, and high-quality social interaction. Through the values of religious humanism, individuals are prepared to become individuals who possess empathy and compassion in social interactions. Thus, this approach can create a safe, inclusive, and bullying-free educational environment.

Education is used as a medium to improve skills, create character and build a dignified nation. In addition, the aim of education is to develop devotion to God Almighty and students so that they are able to become believers, healthy, noble, creative, responsive, knowledgeable, and make a society responsible and democratic so that they can humanize their fellow human beings. The flow of globalization has an impact on the existence of a human crisis of trust, characters, harmony, and morals. Humanism as proposed by KH. Abdurrahman Wahid, aimed to struggle the human values which are the benchmarks in humanism education. The aim of this research is to know the concept of humansim education according to KH. Abdurrahman Wahid who is associated in basic education. This type of research used was a library research. It is a research with data collection techniques conducted in the field (library). The data collection technique used was documentation, while the data analysis used was descriptive and hermeneutic methods. From the results, it can be concluded that humanism education based on KH Abdurrahman Wahid is the education of religious humanism, upholding human values on the basis of religion. There is an element to "humanize humans", developing all the skills that exist in humans intellectually and religiously without leaving the existing religious values. If it is related to basic education, it is very relevant because early planting of moral values, social ethics, tolerance, mutual respect, educating character to be humanist, fair in order to make a better life. So as to create students who have intellectual knowledge, humanism and religion and are useful for their nation and religion.

Gus Dur is a humanist figure. This can be seen from his thought on the conflict resolution and the defence of minority rights which he strugles. The humanistic dialogue is a form of the conflict resolution which is offerred. The basis of the interfaith dialogue that Gus Dur offerred is the concept of religious humanism. This concept rooted in his thoughts on Islamic universalism which tauched the political, economic, and social aspects. There are nine the humanistic values that derrived from the consept of Islamic universalism which become the basis of religious conflict resolution and struggle for the monitity rights, namely: tauhid (monotheism), humanity, equality, liberation, simplicity, brothehood, chivalary, and local wisdom.Gus Dur adalah seorang figur humanis. Hal ini bisa dilihat dari pemikirannya tentang resolusi konflik dan pembelaan hak-hak minoritas yang dia perjuangan. Dialog humanistik merupakan bentuk resolusi konflik yang ditawarkan. Basis dialog antar agama yang Gus Dur tawarkan adalah konsep humanisme agama. konsep ini berakar pada pemikirannya tentang universalime Islam yang menjadi basis resolusi konflik agama dan perjuangan hak-hak minoritas, yakni: tauhid, kemanusiaan, persamaan, kebebasan, kesederhanaan, persaudaraan, kesatriaan, dan kearifan lokal.

This article examines the issue of humanism in the new kalām discourse, which has been discussed by ‘Abd Al-Jabbar Al-Rifai in most of his writings, he has started from a critical review of the kalām-tauhidī paradigm that affects the production of religious knowledge and is only oriented towards proving and defending religious beliefs. This article shows that the orientation of the new kalām is to reveal the beauty of religion and highlight its human values. The meaning of humanism that al-Rifai has discussed, which he calls faith-based humanism, is different from the concept of humanism developed in the Western context. This article aims to present and discuss the issue of humanist values in the new kalām discourse, especially from the perspective of al-Rifai as its most important theorist. The research has used an analytical descriptive approach, collecting data and information obtained from Al-Rifai's books related to the subject matter. This article has reached several conclusions, the most important of which are, first, that the relationship between humans and their God in classical kalām discourse is based on fear and slave psychology, according to Al-Rifai this kind of relationship can lead to what he calls the theology of slavery, he then tries to present a new relationship based on a concept where human attitudes are more positive interactions based on love.. Secondly, an important methodology in uncovering humanist values from religious texts according to Al-Rifai will not succeed except by critically reviewing the history of religious thought, reading critical analysis of religious texts, and presenting turāts from different perspectives and visions, such as reading and re-understanding the names and attributes of God, not in the traditional way, but in a humanitarian-oriented way

This research is descriptive qualitative research. Determination of the subjects of the study was carried out purposively. Data collection techniques are interviews, observations, and documentation. Analyze the data interactively with miles and Huberman models. Checking the validity of the data using source triangulation and techniques. The results of this study are as follows: (1) PAI learning steps in fostering religious humanism of class XII students at SMAN 1 Kembangbahu, carried out with teachers preparing learning tools ranging from Syllabus, porta, promissory note, RPP, KD mapping, Face-to-face Program (TM), Structured assignment (PT), Unstructured independent activities (KTMM), evaluation of knowledge and attitudes. Then the learning model uses scientific, PJBL, Incuri. (2) PAI learning in fostering religious humanism of class XII students at SMAN 1 Kembangbahu is carried out by exemplary methods, question and answer methods, discussion methods, project methods, and practical methods; and (3) The religious humanist character of class XII students at SMAN 1 Kembangbahu is in the form of respect and obedience to educators and mutual respect between fellow students, high enthusiasm for learning students, and diligence and patience both in facing various characters of friends or other students who are certainly different, patient in facing problems, in completing the tasks given and so on.

This paper examines the shift from Scholasticism to Renaissance humanism by focussing on the Italian humanist, Gasparo Contarini (1483-1542). The politico-religious climate of 15th-16th century Italy represents the arena in which Contarini developed his philosophy. His studies at the University of Padova where Padovan Aristotelianism dominated reflected the basis of his intellectual formation. The Platonic revival of Renaissance Italy also made its way into Contarini’s humanist philosophy.

In China, humanism, especially within the framework of Confucian ethics, developed quite differently from humanist discourses in Europe. Therefore, it is important to understand the origins and development of Confucian ideas that place human beings at the center of culture and the cosmos. Through the lens of the cultural particularities of humanism, this knowledge can help us gain a more complex and multi-layered insight into the universal factors that make up human nature. This paper critically examines the foundations, development, and distinctive features of traditional Chinese humanism, which emerged within the framework of classical Confucian teachings. Beginning with an analysis of the Confucian view of the relationship between the individual and society, the author explains the conceptual origin and historical development of various models of humanism in the Chinese tradition. The paper then sheds light on the reasons for the transition from religions to humanities that took place in China during the Axial Age, and highlights various implications of this transition manifested in Confucian ethics and its search for a better social order.

The world is replete with racial, regional, lingual, religious and cultural diversities. The terms racism, religiosity, caste divisions etc. are the social constructs rather than natural, by birth phenomena. This study examines Rabindranath Tagore’s Two act play – “Chandalika” focusing social harmony and solidarity as an integral aspect of universal humanism. Conceptualizing the theoretical frameworks of humanism that elevates human dignity and fraternity, this research attempts to display how the writer advocates the universal humanism through the social harmony and integrity in the play. Caste discrimination is still prevalent in Hindu culture, and racial, cultural and regional prejudices have had a long history in different the parts of the world. The conflict amid different castes, religions, regions and races has soared up in some parts of the world dismantling social harmony. When a human being regards and respects another human being regardless of diverse castes, races, religions, and cultural and regional disparities, it echoes the sense of universal humanism. This research explores Tagore’s ideals of social, religious and racial harmony as a part of universal humanism enshrined in the Text. It answers the question: how does the play Chadalika advocate the aesthetics of social harmony as a part of universal humanism? The prejudices and discriminations in the name of caste, races, regions and religions have wrought the world since long. Tagore appeals for the end of such prejudices through his play, thereby cherishing and nourishing universal humanism.

Humanism is one of the key concepts of the history of thought. It has been employed for different purposes in different eras. There are various types of it, ranging from the rhetorical humanism of Sophists to the Christian humanism of the middle ages, and from literary humanism of the Renaissance to the humanism of Comte. In other words, there is no monolithic humanism. One of the problems encountered within this diversity of approaches is the relationship between humanism and religion. Some humanistic interpretations foreground an anti-religious approach. Is it necessary to regard humanism as anti-religious? James’s humanism provides important data to answer this question. His humanism, at one end of which there is a radical empiricist epistemology while at the other end there lies an anti-theistic paradigm, does not exclude religious belief. Rather, it both carefully preserves the practically productive aspects of religion and develops a philosophy of religion that puts human being in the center. Several problems of classical philosophy of religion, particularly the existence of God, his relationship with the universe, the problem of evil and religious experience, are handled with a humanistic approach by James. And this study examines James’s answers to those problems of philosophy of religion within the framework of his genuine humanism.

The model for creating a religious atmosphere is strongly influenced by certain situations and conditions and the application of the underlying values, namely: the structural model, the formal model, the mechanical model, and the organic model. First, the structural model, namely the creation of a religious atmosphere that is encouraged by the existence of regulations, impression building, and policies of an institution or organization and is more of a top-down nature. Second, the formal model, namely the creation of a religious atmosphere based on the understanding that religious education is a human effort to work only on the problems of the afterlife / spiritual life. Third, the mechanical model is the creation of a religious atmosphere based on the understanding that education is seen as the inculcation and development of a set of life values that work according to their function, which emphasizes moral and spiritual functions or the affective dimension rather than cognitive and psychomotor. Fourth, the organic model, namely the creation of a religious atmosphere that is encouraged by the view that religious education is a unit that develops religious views and enthusiasm for life which is manifested in religious attitudes and life skills.

The purpose of this study was to: explain the concept of Humanist-religious education Abdurrahman Mas'ud; describe the concept of strengthening character education; detail the skills of the 21st-century students; Analyze the relevance of humanist education with the strengthening of 21-century character education. Data was obtained through literature studies on books written by Abdurrahman Mas'ud and then analyzed critically and in-depth. The results of this study indicate that the objectives of Humanism-Religious Education Abdurrahman Mas'ud are the development of human potential as religious beings and social beings by offering six aspects of education development. In line with the strengthening of the 21st-century character, education consists of five main values, namely religion, nationalism, independence, cooperation, and integrity. The skills of 21st-century students are critical thinking skills, creativity, communication, and collaboration. The relevance of the concept of humanist education Religious Abdurrahman Mas'ud with strengthening character education lies in the goals of religious humanist education. While the relevance of the concept of humanist education Religious Abdurrahman Mas'ud with the skills of the 21st-century students lies in six aspects of the development of Abdurrahman Mas'ud character education.Keywords: Religious Humanist Education, Strengthening Character Education, Student Skills

After the unification of Germany in 1990, German society became less religious. There is a significant part of the population that does not consider itself belonging to any religion/religious community (Konfessionslos). They do not have a single, integral worldview. However, they are mostly non-religious, and their number has been steadily growing in recent years (now about 40% of the population). Under these conditions, the secular organizations operating in the country seek to attract the interest of this group by offering alternatives to religious culture and worldview. The paper examines the two most influential concepts of secular humanism promoted in Germany, as well as the organizations that promote them. The concept of humanism as a “third denomination” implies the unification of Konfessionslos under the auspices of the German Humanist Union, which represents its members and helps them to cultivate a secular worldview. The concept of humanism as a “leading culture” suggests radically changing the status quo, proclaiming the values of humanism and Enlightenment at the state level, starting their dissemination in schools, and depriving religious organizations of existing privileges. The study examines the prerequisites for the emergence of both concepts, their possible connections with other secular traditions, and the prospects for their success concepts in the future. In particular, an attempt is made to reconstruct the identities of the Konfessionslos in order to determine their role in the processes of secularization. It is shown that the basics and features of the concepts are closely related to the practice of those organizations promoting them. Additionally, the theses of S. Schröder on different types of organizations are critically considered. It is shown that the composition and moods of citizens who do not belong to religious organizations or to convinced believers play a great role in the potential success of the concepts. We describe previous studies of this population group, and show the need for a more thorough study. Finally, we draw conclusions on the relationship of competing concepts and their position in the general logic of secularization processes.

The strengthening of educational patterns that deviate from the great goals of Islamic religious education means that the thinking of two figures, Azyumardi Azra and Tholhah, needs to be reviewed. This article examines the modernist thoughts of PAI and Humanist PAI from the views of these two figures using a library research approach. The results of this research show that the modernization of PAI starts from Islamic educational institutions such as madrasas and Islamic boarding schools, how Islamic boarding schools can create human resources (HR) for the younger generation who are superior not only cognitively but also affectively and psychomotorically but in accordance with the characteristics and subculture of the Islamic boarding school, namely mastery of religious knowledge. The modernity of Islamic boarding schools also discusses religious knowledge and technological science. Azra places Islamic boarding schools as Islamic educational institutions that remain sub-cultural, but also the knowledge taught at Islamic boarding schools is integrative with the advances of the times, namely science and technology. In Tholhah's view, the weakness of Islamic education, which tends to be dichotomous regarding the issue of humanism, is that it is weak economically and in terms of solidarity, which means that human morals are weak to have integrity in maintaining the values ​​of humanism, which should be a concern. For Tholhah, the big goal of education is to save nature, develop nature's potential, and harmonize nature's journey. Humanity or humanism for Tholhah is nature itself and everything related to humanism is part of what must be considered in Islamic education, including thoughts about modernism in Islamic education.

THE SCIENTIFIC SPIRIT OF AMERICAN HUMANISM by Stephen P. Weldon. Baltimore, MD: Johns Hopkins University Press, 2020. 285 pages. Hardcover; $49.95. ISBN: 9781421438580. *The Scientific Spirit of American Humanism by Stephen Weldon recounts with approval the rise of non-theistic, and even antitheistic, thought in modern science. At the outset, I will confess to being a biased reviewer (perhaps, even, an antireviewer). If I were to tell this story, I would lament, rather than celebrate, the seemingly antireligious stance lauded in this history. I must also confess to being an active participant in this history, both as an amateur student in the fundamentalist/modernist controversy in the Presbyterian churches and in my own active involvement in faith-science discussions among evangelicals in the American Scientific Affiliation (ASA). No historical account is objective--it will always reflect its author's perspective. This is true of this book and of this review. *Weldon tells the history episodically highlighting key people who contributed to this story. He begins in chapter 1, "Liberal Christianity and the Frontiers of American Belief," with Unitarians (theists/deists who reject the deity of Christ), liberal Protestants, and atheistic freethinkers. After a few chapters, he turns to a largely secular story dominated by philosophers rather than ministers. Chapter 12 presents charts that show how the 1933 Humanist Manifesto had 50% signatories who were liberal and Unitarian ministers, while the 1973 Humanist Manifesto II had only 21%. By the end of book, humanism becomes secular/atheistic humanism. Weldon describes humanism as "a view of the world that emphasizes human dignity, democracy as the ideal form of government, universal education, and scientific rationality" (p. 5). While not explicitly mentioned, but likely included in the phrase "scientific rationality," is atheism. The 1973 Humanist Manifest II begins with this theme in its opening article about religion: "We find insufficient evidence for belief in the existence of a supernatural; it is either meaningless or irrelevant to the question of survival and fulfillment of the human race. As non-theists, we begin with humans not God, nature not deity." *Chapter 2, "The Birth of Religious Humanism," tells the early 1900s story of ministers John Dietrich, Curtis Reese, and philosopher Roy Wood Sellers, all who were or became Unitarians. "'God-talk' was no longer useful." Unitarianism ends up being a haven for religious humanists, even for those who have eliminated traditional religious language. These are the roots of today's secular humanism. *In many ways, this era is the other side of the religious history of America that this journal's readers may know. The ASA has roots in the more conservative and traditional end of American Protestantism. The old Princeton Presbyterians, Charles Hodge, A. A. Hodge, and B. B. Warfield, represent a strictly orthodox Christianity, but one open to the advances of modern science. One did not have to be theologically liberal to be proscience. The phenomenon of young-earth creationism is a relatively recent development. Conservative Protestants were not as opposed to conventional science as Weldon's treatment suggests. *The Humanist Manifesto (1933) is the subject of chapter 3, "Manifesto for an Age of Science." It was written by Unitarian Roy Wood Sellers and spearheaded by people associated with Meadville Theological School, a small Unitarian seminary, originally in Pennsylvania; after relocating, it had a close association with the University of Chicago. The Manifesto begins with the words, "The time has come for widespread recognition of the radical changes in religious beliefs throughout the modern world. The time is past for mere revision of traditional attitudes." The first affirmation is "Religious humanists regard the universe as self-existing and not created." *"Philosophers in the Pulpit" (chap. 4) highlights the University of Columbia philosophy department and John Dewey, in particular. Dewey was one of the more prominent signers of the Humanist Manifesto and a leading advocate of philosophical pragmatism. This chapter also tells the story of Felix Adler, also associated with Columbia, and the founder of Ethical Culture, an organization with nontheistic, Jewish roots. *"Humanists at War" (chap. 5) and "Scientists on the World Stage" (chap. 6) recount the increased secularization of humanism. Humanists in the 1940s increasingly struggled with the religious character of humanism. Should the category of religion be used at all? During this era, natural scientists, such as evolutionary biologist Julian Huxley and Drosophila geneticist Hermann Muller, rather than philosophers, led the most prominent forms of humanism. This humanism was increasingly secular, scientific, and even atheistic. *Weldon is not hesitant to expose the foibles of this movement. Chapter 7, "Eugenics and the Question of Race," traces how selective population control became part of the conversation. In addition to Huxley and Muller, Margaret Sanger is also part of this story. Philosopher Paul Kurtz makes his first appearance in this chapter and continues to be a significant player in the rest of the book. He was the editor of the Humanist Manifesto and used its pages to explore the question of race and IQ. *Chapter 8, entitled "Inside the Humanist Counter'culture," describes a period dominated by questions of human sexuality and psychology. Weldon's use of the word "counterculture" is apt. In the 1960s, the feminist Patricia Robertson and lawyer/activist Tolbert McCarroll expressed the zeitgeist of the sexual revolution. The psychology of Carl Rogers, Erich Fromm, and Abraham Maslow moved humanism from a more objective/scientific focus to a more experiential one. They are representatives of the third force (or humanistic) school of psychology, in contrast to Freudian psychoanalysis or Skinnerian behaviorism. Although agreement was rare, by the end of the decade, under Paul Kurtz (influenced by B. F. Skinner), the public face of humanism returned to a more scientific leaning. *Chapter 9, "Skeptics in the Age of Aquarius," is one chapter where I found myself, as a traditional evangelical, to be in nearly complete agreement. This chapter describes how New Age beliefs, along with an ascending occultism, came under fire from the scientific humanists under the leadership of Paul Kurtz. Weldon even cites a Christianity Today article that makes common cause with the secular humanists in their resistance to the growing occultism of western culture. I found this chapter to be a useful critique of New Age thinking. *"The Fundamentalist Challenge" (chap. 10) and "Battling Creationism and Christian Pseudoscience" (chap. 11) recount the clash between secular evolutionists and fundamentalist creationists, especially regarding the public-school science curriculum and the teaching of evolution. Here the author clearly demonstrates his prosecularist/anti-fundamentalist inclinations. On a more personal note, the mention of Francis Schaeffer, R. J. Rushdoony, and Cornelius Van Til, strikes at my own history. While some elements of this conservative Presbyterianism were clearly anti-evolutionist, others in the conservative Reformed camp were open to the proscience (including evolutionary biology) views of Warfield and Hodge, even in the early days of anti-evolutionism among fundamentalists. While some in the ASA would count themselves among young-earth creationists or flood geologists, the majority are open to old-earth geology and even to evolutionary biology. The reaction of Weldon himself, and other critics of this era, seems more akin to a religious fundamentalism of its own--albeit a fundamentalism of naturalism. Fundamentalists are not the only ones engaging in a culture war. My own view is that old-earth geology, old universe (big bang) cosmology, and evolutionary biology should be taught as the mainstream scientific consensus even in private religious schools. But dissent and disagreement should be allowed among teachers and students alike. Sometimes it seems to me that these fundamentalist creationists and atheistic evolutionists are all more interested in indoctrination than education. *Embedded in chapter 10 is the history of the Humanist Manifesto II (coauthored by Paul Kurtz). It clearly espouses positions antithetical to traditional Christian orthodoxy, especially in the explicit anti-theistic and prosexual revolution statements. But it is striking to me how much agreement I can find with people who so strongly disagree with traditional Christian faith. This tells me two things: while fundamental religious differences may exist between people, there is something about being human in this world that brings Christians and non-Christians together on many very fundamental questions such as liberty, human dignity, friendship, and peaceful co-existence. Such values are not the unique provenance of humanists or Christians or other religious groups. The second thing is that we are much better at emphasizing differences and seeking to force others to conform to our way than we are at tolerating differences and persuading those who disagree. *The opening of chapter 12, "The Humanist Ethos of Science and Modern America," brought me once again to a personal reflection that is relevant in reviewing this book. My own love of the natural sciences can be traced to Sagan, Asimov, Clarke, Gould, Dawkins, and others who brought the wonder of science to the broader public. Without denying their a-religious, and even antireligious posture, it is noteworthy that the truths about the natural world are independent of who discovered them or communicates them. And they are wondrous whether or not you acknowledge the hand of God in creating them. The process of science works whether the world was created by God or is the result of properties of the universe that just are. It is interesting to me that a brief discussion of post-modernism appears in this chapter. Postmodernism's undermining of the objectivity of natural science leads one to wonder whether this undermines the whole book by hinting that a postmodernist perspective is the consistent non'religious/atheist view. In contrast, the ASA's faith statement states: "We believe that in creating and preserving the universe God has endowed it with contingent order and intelligibility, the basis of scientific investigation." According to Christians, natural science is possible because creation is orderly and intelligible. Atheists and skeptics simply assert the world's orderliness and intelligibility. *Like myself, readers of this journal are likely to have a different perspective on the events traced in Weldon's book. Nevertheless, the history recounted here helps us to see why there is such a divide between science and those who continue to be influenced by more conservative religious views. As such, it is a worthwhile read and of interest to those who follow the science-faith literature. *Reviewed by Terry Gray, Instructor in Chemistry, Colorado State University, Fort Collins, CO 80523.

Through a consideration of examples of the AI Creation Meme, a remix of Michelangelo’s Creazione di Adamo featuring a human hand and a machine hand nearly touching, fingertip to fingertip, this article will tackle the religious continuities and resonances that still emerge in AI discourse in an allegedly ‘secular age’. The AI Creation Meme, as a highly visible cultural artefact appearing in a variety of forms and locations, will be analyzed and discussed for its religious, apocalyptic, and post-humanist narratives, along with reference to earlier work on the New Visibility of Religion—specifically, Alexander Darius Ornella’s consideration of the New Visibility of Religion and religious imagery of the 2006 film, Children of Men. Work that outlines the aspects of critical post-humanism, speculative post-humanism, and transhumanism in relation to the contemporary post-secular age will also be addressed to expand on the implicit apocalyptic messages of the AI Creation Meme. Such a consideration of repeating and remixed imagery will add to the scholarly conversation around AI narratives and the entanglements of religion and technology in our imaginaries of the future.

Within the experience of all religions, death and loss are a constant of the human condition. Most religions have developed strategies for helping members who are experiencing the pain of loss. Within Ethical Humanism, a non-theistic religion, the reliance on community has been the major source of support and coping for members within each Ethical Society. This article explores the concept of community within Ethical Humanism, developed and articulated through the pastoral role, and applies it to the experiences of two prominent members of the Ethical Society.

Abstract:The inheritance system in Islam reaps several differences of opinion, especially when faced with the values of religious humanism such as the value of brotherhood, freedom and equality. Differences of opinion are more visible in the concept of inheritance between men and women, 2: 1. However, in terms of humanism, justice cannot be separated from human life. Whereas Islam itself has its own meaning about justice; that fair does not always have to be the same. Therefore, the concept of 2: 1 between male and female heirs in Islamic law is not a form of injustice. This is due to the factors behind the development. One of them is the difference in the roles of men and women in family life. Where women get a living, while getting inheritance rights. Whereas men get inheritance rights, but still have to support the women who are in their dependents.Keywords: Inheritance Law, Inheritance Humanism, Islamic Law Abstrak:Sistem waris dalam Islam memang menuai beberapa perbedaan pendapat, apalagi bila dihadapkan pada nilai-nilai humanisme religius seperti nilai persaudaraan, kebebasan, dan persamaan. Perbedaan pendapat lebih terlihat pada konsep pembagian waris antara laki-laki dan perempuan, 2:1. Namun demikian, dalam paham humanisme, keadilan tidak bisa dipisahkan dari kehidupan manusia. Sedangkan Islam sendiri memiliki makna tersendiri tentang keadilan; bahwa adil tidak selalu harus sama. Oleh karena itu, konsep 2:1 antara ahli waris laki-laki dan perempuan dalam syariat Islam, bukan suatu bentuk ketidakadilan. Hal ini disebabkan karena adanya faktor yang melatarbelakangi pembangian tersebut. Salah satunya ialah perbedaan peran laki-laki dan perempuan dalam kehidupan keluarga. Dimana perempuan mendapat nafkah, sekaligus mendapat hak warisan. Sedangkan laki-laki mendapat hak warisan, namun masih harus menafkahi kaum perempuan yang berada di dalam tanggungannya.Kata Kunci: hukum waris, humanisme waris, hukum Islam

he article examines the phenomenon of the spiritual factor of historical development, its influence on the emergence of various historical phenomena, and proposes to take into account the spiritual factor along with other factors of historical development (economic, political, social, climatic, etc.). The concepts of “spirit”, “spirituality”, “spiritual crisis”, “spiritual confrontation” are considered in the traditional for those concepts religious key. From the traditionalist point of view, the concept of “humanism” as the religion of man-God is analyzed. The article shows the confrontation between the teachings of humanism and traditional religions, as spiritual confrontation of various religious teachings. The main spiritual and political processes in the modern world are revealed.

<p><em>In the modern and post-modern world, we have loosely used the term humanism to describe many subjects and the use has been too broad for its specificity and objectivity to be precisely comprehended. In fact, at many points, it has lost positivity in light of discussion within the current century. The term humanism or humanist came from the 15th-century Italian academic world to describe the process of teaching and learning of art and literature between teachers and students. It is very interesting to find out that both the ancient Greeks-Romans and the early modern European use of the concept of humanism was very much in order to detach from the rising of scientific and empirical processes, as well as the rise of modern knowledge. Either way, the point attempted to be broken here is the fact that the early history and use of the concept of modernism had completely nothing to do with the detachment of religion or a divine influence from human life and choice. Humanism in both ancient Roman and middle-age European had little or no correlation with trying to steer clear neither from any religious influence nor from trying to be modernized with new knowledge from the scientific world. Humanity and humanism in Islam shall be limited to the recognition of human rights, effort, kindness, generosity, being productive and giving benefits to others in the society, instead of having the limitless and boundless definition, which has become meaningless.</em></p><p><em>Keywords: Secular humanism, Islamic humanism, ideology.</em></p>

AbstractRecent scholarship has advanced paradoxical conclusions about the relationship between Renaissance humanism and the Reformation. While humanist techniques are considered to have played an instrumental role in the development, spread, and implementation of the Reformation, the humanist community is generally regarded as a supra-confessional “Republic of Letters.” This article addresses this paradox by looking at the religious language in Latin emblem books. These highly popular works emphasized a personal, intellectual spirituality, and expressed reservations against institutionalised religion. They have often been interpreted ideologically, as a humanistic, irenical response to the religious turmoil. When read in the context of the authors' and readers' practical interests, however, they reveal a more pragmatic strategy. Rather than promoting religious ideals, they used an a-confessional language to accommodate religious pluriformity. Examples of the reception by individual readers, e.g., in alba amicorum, further exemplify how confessional silence served as a communicative strategy in the Republic of Letters.

BP Koirala in Sumnima believes in the idea that the essence of any civilization is the quest for a common humanity and not the zeal for cultural and religious orthodoxy. It empowers the need of cultural synthesis, for whatever is good, beautiful and useful must be learnt and be assimilated for the benefit of larger humanity. The novelist wishes for the evolution of humanist culture to be enriched by the contribution of all religions. Sumnima, the protagonist of the novel, believes in cultural and religious orthodoxy and rejects other religions and cultures. In addition, she realizes her mistake and stretches her arms towards humanism. She also realizes that one should not be confined in the narrow sectaries of caste, religion and cultural orthodoxy which are a mere social practice. These polarities only divide human beings and prevent to achieve unlimited possibilities of human life. Thus, this paper aims to suggest that humans should make their e# ort for an ultimate harmony between humans and society.Crossing the Border: International Journal of Interdisciplinary Studies 5(2) 2017: 37-50

Humanism education or education that requires a humane attitude. This is because humanization must be instilled in humans from an early age so that it becomes a good and fair practice. If humanism is embedded in their daily actions, then not all of their actions cause problems in society. Thus, humanism education becomes an inseparable unit. This article aims to define the application of humanism education in the perspective of Islamic religious education, because the most important thing about Islamic education is the process of activities that improve and perfect the abilities of each individual and increase literacy in the world of education in Indonesia. This article uses a descriptive method with a qualitative approach. The result of this article is that the application of humanism education in the perspective of Islamic religious education is an essential education. Humanism in Islam can be studied by linking the essence of religion with human values. Humanism education is in line with the goal of Islamic education to empower humans to humanize other humans.

Human values ??have an important role in realizing a safe, peaceful, and serene life in society. This can be achieved when everyone implements a humanist ideology or a view of human values ??in everyday life. The focus of this research is to describe Damien Dematra's social ideology, to describe his social background, and to describe Dematra's social position in society. This research uses qualitative research, data collection techniques use interviews, data analysis techniques use interactive techniques, and the validity of the data used is theory and source triangulation. The results showed that Dematra's social ideology was a humanist person. This is evidenced by his attitude, thoughts, and activities which are dedicated to humanity and world peace. Dematra's social background is a multitalent person or Dematra usually finds himself as an artist. This can be seen from the various fields that he has done, such as photographers, businessmen, painters, novelists, screenwriters for films and TV series, directors, actors and producers. Most of the professional fields that Dematra does have received recognition or awards from both international and domestic. Not only that, Dematra's work, which has contributed greatly to humanity and world peace, has received recognition and respect from the Keraton Surakarta and Keraton Cirebon. Dematra received a knighthood from the Keraton Sultanate of Surakarta and Keraton Kasepuhan Cirebon. Every work produced by Dematra always gives a message of the value of humanity and peace. This is the basis for Dematra's work to be recognized, accepted, and even given respect or appreciation for its great contribution to humanity and peace. Dematra's social position in society also plays an important role in realizing human values ??and peace in Indonesia and the world. Dematra plays an active role as the coordinator and founder of the Pluralism Concern Movement. Pluralism Concern Movement is a non-governmental organization concerned with issues of pluralism, diversity and tolerance in society. There is a relationship between social position, social background, and Dematra's social ideology, this connection refers to one thing, namely the humanist ideology. Keywords: humanist, ideology, humanity

The objective of this manuscript is to reveal that the challenge in understanding the ethical consequences of a post-human condition characterizing trans-humanist ontology is linked to postmodern epistemology lacking any metaphysical and theological essence. The introductory section provides an overview of trans-humanist thought and the concerns deliberated against it at the recent conference titled A.I Ethics: An Abrahamic Commitment to the Rome Call, charting a path ensuring that technological innovations do not undermine the ethical, spiritual, and moral values animating the telos of the human being. The second section traces the philosophical genealogy of trans-humanism from the Age of Reason (i.e., modern epistemology) to our current Age of Feeling (i.e., postmodern epistemology). This section also stresses that the ontology accenting both periods—the death of God and the death of human—is latent in trans-humanist ideology, which seeks to extinguish the quest of knowing God with an ateleological state that crucifies the human in pursuit of worshipping technology. The third section scrutinizes the conceptual framework of trans-humanism by deconstructing concepts structuring its worldview such as Singularity, Artificial Super Intelligence, and the pseudo-religion known as Dataism. Additionally, this section examines how trans-humanist proponents—while adhering to postmodern philosophy—alter the definitions of sacred concepts that exclusively animate a human state of being, such as consciousness, intelligence, and awareness, by anthropomorphizing AI. The final section recalls the wisdom of the Nicomachean Ethics and the Alchemy of Happiness, composed—respectively—by Aristotle and Al-Ghazali. It highlights the immoral significances of choosing to ignore the implications of Dataism and its techno-scientific objectives, which obscure the use of techne in a virtuous manner attaining eudaimonia and the essence of humanness seeking a path—using God-given sensoria—knowledge of Divine Beauty.

This article explains the value of pepali pitu provided by Raden Qasim in the process of Javanese Islamization. In the era of XIV-XV massive change of life happens in Java island. It is influenced by Islamization process on big scale and the collapse of Majapahit Kingdom. One of the prominent figure of Javanese Islamization is Raden Qasim or well-known as Sunan Drajat, who is one of the member of Walisongo. Raden Qasim applies religious humanism theory as the approach. Religious humanism approach is implemented by pepali pitu theory. Pepali pitu is a theory which has purpose to lead human to achieve good value. Pepali pitu consists of Javanese life philosophy which is combined to Islamic value. The main concept of humanism religious approach is to form wise human being through the theory of self approval, social and spiritual.

It's only natural to wonder about the higher purposes in one's life. Religious people sometimes argue that because they discover and enjoy a higher purpose to life, then religious beliefs appear quite natural and reasonable. This argument can be turned around, to make humanism look unnatural and unreasonable, if humanism denies any higher purpose to life. Either way, humanism seems inhumanly cold towards the very notion of ‘higher purpose’, but is this matter really so clear-cut and simple? Religious humanists stand as counter examples to the notion that a religious life is incompatible with a humanistic philosophy. Secular humanists might be said to enjoy a spiritual aspect to their lives as well, if that aspect simply means devoted pursuit of higher purposes in this life. The confusions in these sorts of arguments probably originate in the ambiguous phrase, ‘a higher purpose to life’, which can be understood in several ways. If we discriminate between the more common meanings, and consider them separately, then any real disagreement between religion and humanism should begin to emerge. People can be heard to talk about ‘having a higher purpose in life’. Some say that they seek a ‘purpose higher than life’. Others talk about wanting a ‘higher purpose for life’. In which ways can humanism endorse such talk of a ‘higher purpose’?

Humanism is a theory that emphasizes efforts to humanize humans and humanism theory tends to be abstract when compared to other learning theories, because in the study of humanism theory it is more towards discussing philosophy and psychology. Active learning (active learning) is an effort in order to develop the talents possessed by students, which are implemented in the types of discussion, practice and question and answer. In this study, the aim was to find out the implementation of the theory of active learning of humanism in Islamic Religious Education (PAI) learning and to find out the learning outcomes of Islamic Religious Education (PAI) using humanism theory with active learning strategies at SD Negeri Wijilan. This type of research is qualitative descriptive analysis, data collection techniques using observation, interviews and documentation. The results of this study are that the implementation of the theory of active learner humanism in learning Islamic Religious Education at SD Negeri Wijilan is well implemented and learning is going well, and has the goal of guiding students to do learning using active learning methods. This can be known by the occurrence of feedback (responses) and changes in student behavior towards positive actions, for example students becoming more active in the teaching and learning process, increasing student enthusiasm for learning, increasing students' memory and increasing moderate attitudes (tolerance).

In modern humanities, the notion of "new religiosity", as well as language constructs related to it - "unconventional religiosity", "new religions", "new religious consciousness", "new religious movements", etc., has become widespread. The phenomenon of unconventional religiosity is a characteristic feature of the spiritual life of society, which is understood to mean the spread of doctrines that are not related to traditional religions. In cultural studies, such doctrines have different names, namely: "extra-religious (or non-denominational) religiosity", "secular humanism", "esoteric culture", that is, intended for the consecrated, "rebellious spiritual quest". However, not always these terms accurately reflect the essence of the phenomenon.

The article presents an attempt to answer the following question: why was Raya Dunayevskaya, a prominent Marxist humanist philosopher, forgotten in terms of the general academic landscape of the analysis of Marxism in relation to the USSR? Dunayevskaya corresponded and worked with influential left-wing intellectuals, such as Leo Trotsky and Erich Fromm, she wrote an extensive number of articles and books regarding Marxist humanism and was an activist herself; however, she was not remembered as either philosopher or activist in the same way her colleagues were. In the article, it will be shown that Dunayevskaya's background as an Eastern European woman who criticized the USSR, as well as the peculiarity of the topic she chose to write about — Marxist humanism — prevented her from becoming a well-known left-wing philosopher, despite deserving this status. This is going to be demonstrated via outlining her path, accounting for her intellectual interactions with left-wing activists and philosophers; analyzing her philosophical ideas regarding Marxist humanism; and tracing her influence on contemporary post-colonial and feminist research. In doing so, Dunayevskaya's legacy as a Marxist humanist philosopher might be restored and reexamined, highlighting women's influence over the academic landscape of the twentieth century.

Hans Denck (1500-1527) is known as one of the primary charactersin the South German Anabaptist movement. Denck has beencharacterized as a humanist with a high view of the personal freedomof human beings. Based on an analysis of Dencks concept of the difference,or even opposition, between God and human beings, his ideaof yieldedness (gelassenheit), spiritualism and conception of the humanwill, this article argues that Dencks position should be characterized ascritical spiritualism rather than humanism, in so far as the spiritual crisisinflicted on human beings

<p>The aims of this article is to discuss the problem of challenges from the perspective of humanism in its correlation with christian religious education. Desiderius Erasmus gave a big contribution to the development of humanism itself, because humans need to self expolarate themselves freely, so that the essence of his view of humanism makes a clear contribution to humans who can actualize themselves to humanize humans. The research method used in this article is library re-search with an interpretive approach where the meaning of the text is raised as the text speaks. In conclusion, Humanism basically teaches humans that all humans are the same there are no differences, which is part of the world and god's creation. The application of the humanism viewpoint in christian religious education can not only help to deal with conflicts based on differences but also can help unite humanity based on human values itself.</p>