Source: Christianity and the Social Crisis (1907), Ch.1 The Historical Roots of Christianity the Hebrew Prophets, p. 10
"John Searle on Realism and Relativism." Truth and Progress: Philosophical Papers, Volume 3 (1998).
Source: The Sacred Depths of Nature (1998), p. 173
Context: The tapestry maker first strings the warp, long strong fibers anchored firmly to the loom, and then interweaves the weft, the patterns, the color, the art. The epic of evolution is our warp, destined to endure, commanding our universal gratitude and reverence and commitment. And then, after that, we are all free to be artists, to render in language and painting and song and dance our ultimate hopes and concerns and understandings of human nature. Throughout the ages, the weaving of our religious weft has been the province of our prophets and gurus and liturgists and poets. The texts and art and ritual that come to us from these revered ancestors include claims about Nature and Agency that are no longer plausible. They use a different warp. But for me at least, this is just one of those historical facts, something that can be absorbed, appreciated, and then put aside as I encounter the deep wisdom embedded in these traditions and the abundant opportunities that they offer to experience transcendence and clarity.
Speech delivered at Freemasons’ Hall, Great Queen Street, London, in a meeting held to constitute a Theistic Association in London on 20th July 1870. See Universal Religion for full speech.
1920s, Authority and Religious Liberty (1924)
My Twenty-One Years in the Fiji Islands (English translation by J.D. Kelly & U.K. Singh, Fiji Museum, 1991).
Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 498
The Autobiography of W.E. Burghardt Du Bois (1968), Ch. IV : The Soviet Union; he later states in Ch. XVI : My Character: "I think the greatest gift of the Soviet Union to modern civilization was the dethronement of the clergy and the refusal to let religion be taught in the public schools."
1940s, Religion and Science: Irreconcilable? (1948)
Context: While religion prescribes brotherly love in the relations among the individuals and groups, the actual spectacle more resembles a battlefield than an orchestra. Everywhere, in economic as well as in political life, the guiding principle is one of ruthless striving for success at the expense of one's fellow men. This competitive spirit prevails even in school and, destroying all feelings of human fraternity and cooperation, conceives of achievement not as derived from the love for productive and thoughtful work, but as springing from personal ambition and fear of rejection.
There are pessimists who hold that such a state of affairs is necessarily inherent in human nature; it is those who propound such views that are the enemies of true religion, for they imply thereby that religious teachings are Utopian ideals and unsuited to afford guidance in human affairs. The study of the social patterns in certain so-called primitive cultures, however, seems to have made it sufficiently evident that such a defeatist view is wholly unwarranted.
Epilogue, p. 1208
Main Currents Of Marxism (1978)
