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THE PRINCIPLES OF SECULARISM

"Do the duty nearest hand,"--Goethe.

LONDON: BOOK STORE, 282, STRAND;

Austin. & Co., 17, Johnson's court, Fleet Street. 1871.

"If you think it right to differ from the times, and to make a stand for any valuable point of morals, do it, however rustic, however antiquated, however pedantic it may appear; do it, not for insolence, but seriously--as a man who wore a soul of his own in his bosom, and did not wait till it was breathed into him by the breath of fashion."--The Rev. Sidney Smith, Canon of St Paul's.

IN a passage of characteristic sagacity, Dr. J. H. Newman has depicted the partisan aimlessness more descriptive of the period when this little book first appeared, sixteen years ago, than it is now. But it will be long before its relevance and instruction have passed away. I therefore take the liberty of still quoting his words:--

How the organization of ideas has fared with higher class societies others can tell: the working class have been left so much in want of initiative direction that almost everything has to be done among them, and an imperfect and brief attempt to direct those interested in Freethought may meet with some acceptance. To clamour for objects without being able to connect them with principles; to smart under contumely without knowing how to protect themselves; to bear some lofty name without understanding the manner in which character should correspond to profession--this is the amount of the popular attainment.

In this new Edition I find little to alter and less to add. In a passage on page 27, the distinction between Secular instruction and Secularism is explained, in these words:--"Secular education is by some confounded with Secularism, whereas the distinction between them is very wide. Secular education simply means imparting Secular knowledge separately--by itself, without admixture of Theology with it. The advocate of Secular education may be, and generally is, also an advocate of religion; but he would teach religion at another time and treat it as a distinct subject, too sacred for coercive admixture into the hard and vexatious routine of a school. He would confine the inculcation of religion to fitting seasons and chosen instruments. He holds also that one subject at a time is mental economy in learning. Secular education is the policy of a school--Secularism is the policy of life to those who do not accept Theology."

Very few persons admitted that these distinctions existed when this passage was written in 1854. This year, 1870, they have been substantially admitted by the Legislature in concession made in the National Education. Bill. It only remains to add that the whole text has been revised and re-arranged in an order which seems more consecutive. The portion on Secular Organizations has been abridged, in part re-written, explaining particulars as to the Secular Guild.

A distinctive summary of Secular principles may be read under the article "Secularism," in Chambers's Cyclopaedia.

Historical characteristics, however, seemed to point to a term which expressed the Secular element in life; a term deeply engrafted in literature; of irreproachable associations; a term found and respected in the dictionaries of opponents, and to which, therefore, they might dispute our right, but which they could not damage. Instead, therefore, of finding ourselves self-branded or caricatured by this designation, we have found opponents claiming it, and disputing with us for its possession.

SECULARISM is the study of promoting human welfare by material means; measuring human welfare by the utilitarian rule, and making the service of others a duty of life. Secularism relates to the present existence of man, and to action, the issues of which can be tested by the experience of this life--having for its objects the development of the physical, moral, and intellectual nature of man to the highest perceivable point, as the immediate duty of society: inculcating the practical sufficiency of natural morality apart from Atheism, Theism, or Christianity: engaging its adherents in the promotion of human improvement by material means, and making these agreements the ground of common unity for all who would regulate life by reason and ennoble it by service. The Secular is sacred in its influence on life, for by purity of material conditions the loftiest natures are best sustained, and the lower the most surely elevated. Secularism is a series of principles intended for the guidance of those who find Theology indefinite, or inadequate, or deem it unreliable. It replaces theology, which mainly regards life as a sinful necessity, as a scene of tribulation through which we pass to a better world. Secularism rejoices in this life, and regards it as the sphere of those duties which educate men to fitness for any future and better life, should such transpire.

Science is the available Providence of life. The problem to be solved by a science of Society, is to find that situation in which it shall be impossible for a man to be depraved or poor. Mankind are saved by being served. Spiritual sympathy is a lesser mercy than that forethought which anticipates and extirpates the causes of suffering. Deliverance from sorrow or injustice is before consolation--doing well is higher than meaning well--work is worship to those who accept Theism, and duty to those who do not.

Sincerity, though not errorless, involves the least chance of error, and is without moral guilt. Sincerity is well-informed, conscientious conviction, arrived at by intelligent examination, animating those who possess that conviction to carry it into practice from a sense of duty. Virtue in relation to opinion consists neither in conformity nor non-conformity, but in sincere beliefs, and in living up to them.

All pursuit of good objects with pure intent is religiousness in the best sense in which this term appears to be used. A "good object" is an object consistent with truth, honour, justice, love. A pure "intent" is the intent of serving humanity. Immediate service of humanity is not intended to mean instant gratification, but "immediate" in contradistinction to the interest of another life. The distinctive peculiarity of the Secularist is, that he seeks that good which is dictated by Nature, which is attainable by material means, and which is of immediate service to humanity--a religiousness to which the idea of God is not essential, nor the denial of the idea necessary.

Nearly all inferior natures are susceptible of moral and physical improvability; this improvability can be indefinitely secured by supplying proper material conditions; these conditions may one day be supplied by a system of wise and fraternal co-operation, which primarily entrenches itself in common prudence, which enacts service according to industrial capacity, and distributes wealth according to rational needs. Secular principles involve for mankind a future, where there shall exist unity of condition with infinite diversity of intellect, where the subsistence of ignorance and selfishness shall leave men equal, and universal purity enable all things--noble society, the treasures of art, and the riches of the world--rto be had in common.

As a means of developing and establishing Secular principles, and as security that the principles of Nature and the habit of reason may prevail, Secularism uses itself, and maintains for others, as rights of reason:--

The Free Search for Truth, without which its full attainment is impossible.

The Free Utterance of the result, without which the increase of Truth is limited.

The Free Criticism of alleged Truth, without which its identity must remain uncertain.

The Fair Action of Conviction thus attained, without which conscience will be impotent on practice.

Since the principles of Secularism rest on grounds apart from Theism, Atheism, or Chris-tianism, it is not logically necessary for Secularists to debate the truth of these subjects. In controversy, Secularism concerns itself with the assertion and maintenance of its own affirmative propositions, combating only views of Theology and Christianity so far as they interfere with, discourage, or disparage Secular action, which may be done without digressing into the discussion of the truth of Theism or divine origin of the Bible.

A Secularist will avoid indiscriminate disparagement of bodies or antagonism of persons, and will place before himself simply the instruction and service of an opponent, whose sincerity he will not question, whose motives he will not impugn, always holding that a man whom it is not worth while confuting courteously, is not worth while confuting at all. Such disparagements as are included in the explicit condemnation of erroneous principles are, we believe, all that the public defence of opinion requires, and are the only kind of disparagement a Secularist proposes to employ.

The universal fair and open discussion of opinion is the highest guarantee of public truth--only that theory which is submitted to that ordeal is to be regarded, since only that which endures it can be trusted. Secularism encourages men to trust reason throughout, and to trust nothing that reason does not establish--to examine all things hopeful, respect all things probable, but rely upon nothing without precaution which does not come within the range of science and experience.

IT is the duty of every man to regulate his personal and family interests so as to admit of some exertions for the improvement of society. It is only by serving those beyond ourselves that we can secure for ourselves protection, sympathy, or honour. The neglect of home for public affairs endangers philanthropy, by making it the enemy of the household. To suffer, on the other hand, the interests of the family to degenerate into mere selfism, is a dangerous example to rulers.

Social freedom consists in being subject to just rule and to none other.

Service and endurance are the chief personal duties of man.

To promote in good faith and good temper the immediate and material welfare of humanity, in accordance with the laws of Nature, is the study and duty of a Secularist, and this is the unity of principle which prevails amid whatever diversity of opinion may subsist in a Secular Society, the bond of union being the common convictions of the duty of advancing the Secular good of this life, of the authority of natural morality, and of the utility of material effort in the work of human improvement. In other words, Secularist union implies the concerted action of all who believe it right to promote the Secular good of this life, to teach morality, founded upon the laws of Nature, and to seek human improvement by material methods, irrespective of any other opinions held, and irrespective of any diversity of reasons for holding these.

SEVERAL expositors of Secular principles, able to act together, have for many years endeavoured by counsel, by aid, and by publication to promote Secular organization. At one time they conducted a Secular Institute in Fleet Street, London--in 1854. The object was to form Secular Societies for teaching the positive results of Freethought. In the first edition of this work it was held to be desirable that there should be a centre of reference for all inquirers upon Secular principles at home and abroad. Attention should be guaranteed to distant correspondents and visitors, so that means of communication and publication of all advanced opinions in sociology, theology, and politics might exist, and be able to command publicity, when expressed dispassionately, impersonally, and with ordinary good taste.

In foreign countries many persons reside interested in Secularism; in Great Britain indeed many friends reside where no Secular Society is formed; and in these cases membership of the Guild would be advantageous to them, affording means of introduction to publicists of similar views: and even in instances of towns where Secular Societies do exist, persons in direct relation to the Secular Guild would be able to furnish Secular direction where the tradition and usage of a Secular Society are unknown, or unfamiliar.

As the aim of the Guild is not to fetter independent thought, but to concert practical action, it is mainly required of each member that he undertakes to perform, in good faith, the duties which he shall consent to have assigned to him; and generally so to comport himself that his principles shall not be likely to suffer, if judged by his conduct. He will be expected to treat every colleague as equal with himself in veracity, in honour, and in loyalty to his cause. And every form of speech which casts a doubt upon the truth, or imputes, or assumes a want of honour on the part of any member, will be deemed a breach of order. If any member intends such an accusation of another, it must be made the matter of a formal charge, after leave obtained to prefer it.

What it is desirable to know about new members is this:--

Do they, in their conception of Secularism, see in it that which seeks not the sensual but the good, and a good which the conscience can be engaged in pursuing and promoting; a Moralism in accordance with the laws of Nature and capablnd another is being put up for a store. One foggy night, or morning rather , some one woke me, rapping on the door. As I was alone and one did not expect people, or open the door after dark without knowing what is on the other side, I asked and a woman's voice answered; opened and there was Buchaton's wife with two small children. They had found the house luckily after two hours in the fog. Her man had been doing something with the stove and had words with an Argentino and friend. The Argentino started for him with his knife but the wife got it and threw it away . He picked it up again and killed the Frenchman; then they tied him up with a lasso , got their horses, and left. Some of us got horses and went to the house but the man was dead; there was a trail in the wet grass in the moonlight but we never caught them as they changed horses and got over the line into another state.

FEVER.

In China and some other places one has a fever getting acclimated. One in Shanghai left man pretty weak when the usual plague of boils broke out. Then there was less rest for the wicked than ever, and he balanced himself on a boil and thought about Job. The doctor says that the man is better and that this is a crisis he wanted . But man does get well after many dawns, watching the bats come home to roost in the round tiles used in the roofs here. Then cats come along the edge and reaching paws over extract the bats and put them away and go after more. The man thinks he's glad he's not a bat and goes to sleep and wakes up better and forgets about it till some day years after he dreams dreams.

Talking of fevers, when the oil wells started in Canada it was rather rough living. The water to drink very bad, and so on. At all events we got a bad mixture of typhoid and smallpox and not much doctor. So a great many died. One of us had it and another nursed him till he got to his bed and forgot everything except sticking a favorite pin in a rafter overhead. The other was better and had sent a line to friends a hundred miles away; they came, and the two men were put on their mattresses on the bottom of a wagon and so over eighteen miles of corduroy road and into the baggage car of a railroad train. The war was going on and sympathetic passengers came in: "Oh, poor fellows! where were they wounded?" Our friends said: "not wounded at all; typhoid," and the car was empty. Took us nine weeks to get around. H. McC. carried one along the railway platform and if you have ever been carried through a lot of people when you have sense enough to know that you are grown up and want to hit some one if you had the strength, you know what one felt like--Wonder who got that pin!

TO SLEEP, TO SLEEP.

We did not know this morning if we would stay the night and went out for a walk. While away twenty-seven geological students arrived and took everything and more in the shape of beds; so here we are in a big attic of a little house on top of the Grinsel Pass in Switzerland. The room is the cheese room surrounded by shelves on which immense gruyere cheeses are drying--all kinds of makeshift beds on the floor and for washing little basins and wine bottles on a bench; lovely! Went to bed midnight and as we leave at 4 a.m. and the interval is filled up by a number of peasants yodeling--below why "Happy, happy, happy be thy dreams."

HALF THE WORLD DON'T KNOW HOW THE OTHER HALF LIVES OR DIES.

A small hut made of reeds, lost in an immense swamp--the home of a girl and an old gaucho. Man gone; don't know when or where, leaving the girl stripped and tied with a piece of a lasso to a post in the hut, stabbed and dead. She was quite young and rather pretty--poor thing.

HARD TIMES--AGAIN.

A man lying in bed dying; wife ill in bed in the next room watching him through the open door; third and last room divided by sheets into two, one-half with stove in it, the other used by anyone including seven children all under nine years old. No money. The man died; money was collected and he was buried; and family sent back to Europe. S. P. railway made a reduction on fares; train was to leave at 10 p.m., telegram to say it would be 11 p.m.

The woman, children, and man waited till eleven when another message came to say the cars would not be in till 2 a.m. So they went over to the hotel and got a sleep till a quarter to two when the man woke them up and the procession trailed back and got aboard. Trainman interested: "Where's she goin'?" "Europe," said the man.

"With all them kids! Never get there alive."

She did though; man nearly went also as he was inside the car putting a big roll of mattresses through the door and they jammed, cars were moving and man crawled over the top of the bundle and slid onto the platform and off the car saying to an astonished conductor who appeared from somewhere, "you get those mattresses in old man."

"THERE WAS A SHIP QUOTH HE."

Coming down the Plata River in the "Cisne" steamer a fellow passenger asked us to help him when we landed. We said we would. Well, it was very dark and raining; we landed under a wharf, arrangement on the other side of which was a ten-foot steep and slippery mud-bank on top of which were one or two wheel carts made with a pole with a hole in the far end. The carter slips a rawhide fast to his horse's cinch, through the pole hole and makes fast, he can then pull, or if he wants to back, ride his horse around the pole and push backwards. To return to our mutton, what our man wanted was help to land a portmanteau and some heavy small boxes and we got them into a cart after a weary time sliding up and down that mud bank and much indifferent language. One native rode and two friends kept him company. We had to go two miles over a wicked road. The tall grass grows right up to it on both sides and there have been a lot of unpleasant things happening; so we had our guns in our hands. We had found out that our friend from Paraguay, one of his prisoners Lopez left alive, had been trading and the boxes, etc., were full of gold, and silver dollars. Got to the hotel all right and had a drink. There was a funny little old man with hair over his shoulders and white beard to his middle and very old clothes. He looked lonely so we asked him to drink. No, he did not drink. Smoke? No; he did not smoke but he put a cigar in his pocket. Felt curious about him and asked him and the capitalist to my room, also, drink and cigars. They came and oh, yes! I had struck it rich. The little man was I think doing penance. He would not say why he had tramped hundreds of leagues through the wildest parts of the country with some polenta to eat and no arms except a small pocket knife, or why he had not cut hair or beard for seven years; but the stories those men told each other, myself sitting listening till 4 a.m. with hardly a word; and they could have gone on for weeks. I said that queer things happened on the road we came here by, in the grass that borders the road back a little way are adobe huts and very queer people live there. Everyone carries a knife of course but the police had a very bad character for a time. At another men riding were lassoed from the grass and you are gone if a lasso gets you. At another the natives did not like it because a number of men were killed one by one and there were stories of a ghost. Soldiers hunted and some of us went out many nights. At last some one was stabbed but before he died shot a tall man dressed as a woman. What with the night, tall grass in which to slip out of sight, and dark dress, the ghost theory is easy. His trick had been to ask you for the time or for a light, and stab you as you got it. For some time after if one was asked for a light about there after dark, one threw a matchbox and said help yourself.

HEALTH AND APPETITE.

Sitting in a little park in Los Angeles some one sat down on the other end of the bench. Seeing a dilapidated pair of boots that did not match I went on reading. After a while the stillness was broken by: "Got ten cents pardner?"

"Well, pardner, I'm here from Milwaukee, was in the lumber trade there and got six dollars a day, my brother has a big place there; he sent me some money yesterday, I got broke, an' I went on a tear an' spent it all, an' my mouth's awful dry an' I want a drink." It sounded straight so we had a talk about the Keeley cure about which I told him, and about Florida and lumber about which he told me and compromised on twenty-five cents of which he agreed to spend fifteen on solid food; hope he did.

KNUCKLE-DUSTING.

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