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Cell Phone Dealer's Group

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Axel Wright
Axel Wright

The Good Book: A Humanist Bible

Section II For Humanism: three debates 131, Humanism: The Ethics of Humanity 139, Humanism and the good life 151, Putting the world to rights 177, shared humanity, human diversity 185, ethical and moral 191, humanist on love, sex and drugs 199, humanism, death, and the ends of life 217, religion revisited 237, humanism and the ethical dimension 247, The better alternative 255

The Good Book: A Humanist Bible

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The book's final chapter features a secular humanist version of the Ten Commandments: "Love well, seek the good in all things, harm no others, think for yourself, take responsibility, respect nature, do your utmost, be informed, be kind, be courageous: at least, sincerely try."

If this is true then Satan's writing of the good book makes God himself the evil one. In God's bible he condones the wholesale slaughter of entire peoples and even commands it. In the Good Book, this is unacceptable.

As soon as anything positive is mentioned about atheists, agnostics, humanists, skeptics and freethinkers,tons of hate-filled Christians come out of the woodwork to lie and spew their poison. Of course, not all Chistiansare like this, but there are plenty on the Internet who are. And, we've seen a barrel load of them here. Even thegood ones who think they are being kind threaten us with their disgusting hell myth. I wish these people wouldgrow up and keep their religious beliefs to themselves.

The ethical content of the classics and their necessity for the cultivation of a pleasing and persuasive style of discourse for ministry were the principal basis on which the Jesuits justified the classics for themselves. But they also argued that the study of the classics was helpful for understanding Scripture, and when they taught Hebrew in their schools it was with that purpose in mind. They were still in accord with standard humanistic arguments for the revival of good letters, but here they betrayed more caution than Erasmus and some Protestant reformers.15

I have the good fortune of being part of such conversations in the humanist community to which I belong. Such venues do exist, and more are popping up as the secular community grows larger and more organized, and as it continues to broaden its pursuits from critiques of religion to positive articulations of who we are and what we stand for as secular people. 041b061a72


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