梅廣到洪銘水到第四屆四友
東海大學中文系有傲人的傳統，新的時代考驗：
知名師生多：徐復觀、牟宗三、繼宗......梅廣........
針對知名師長：今年舉辦徐復觀先生逝世40周年紀念學術論壇，規格中規中矩：
學術論壇給的寶貴資料：完全複科梅廣準備給「東海大學第二屆徐復觀講座」的講稿遺作：最感動之一是對杜威七十五歲的作品及其思想的介紹 A common faith by John Dewey
A little gem. Written 75+ years ago, timelessly relevant, calling us as citizens of the world to a faith not based on divergent mythologies, which is more .
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https://en.wikipedia.org/wiki/Humanist_Manifesto
Humanist Manifesto is the title of three manifestos laying out a humanist worldview. They are the original Humanist Manifesto (1933, often referred to as Humanist Manifesto I), the Humanist Manifesto II (1973), and Humanism and Its Aspirations (2003, a.k.a. Humanist Manifesto III). The Manifesto originally arose from religious humanism, though secular humanists also signed.
The central theme of all three manifestos is the elaboration of a philosophy and value system which does not necessarily include belief in any personal deity or "higher power", although the three differ considerably in their tone, form, and ambition. Each has been signed at its launch by various prominent members of academia and others who are in general agreement with its principles.
In addition, there is a similar document entitled A Secular Humanist Declaration published in 1980 by the Council for Secular Humanism.
https://americanhumanist.org/what-is-humanism/manifesto1/
Google初譯
人文主義宣言 I
宣言是許多思想的產物。它旨在代表一種發展中的觀點，而不是一種新的信條。簽名出現的人，如果他們是在寫個人陳述，就會用不同的術語陳述這些命題。這份文件的重要性在於，超過 30 個人就最終關注的問題達成了普遍共識，這些人無疑代表了許多正在從現代世界的材料中鍛造新哲學的人。
– 雷蒙德·B·布拉格 (1933)
現在是廣泛承認整個現代世界宗教信仰發生根本變化的時候了。僅僅修正傳統態度的時代已經過去。科學和經濟變革已經瓦解了舊的信念。世界各地的宗教都必須接受知識和經驗的大幅增加所創造的新條件。在人類活動的每一個領域，重要的運動現在都朝著坦率和明確的人道主義方向發展。為了更好地理解宗教人文主義，我們，簽名者，希望做出某些我們認為我們當代生活的事實所證明的肯定。
存在最終的巨大危險，我們認為這是致命的，將宗教一詞與已經失去意義並且無力解決 20 世紀人類生活問題的教義和方法等同起來。宗教一直是實現人生最高價值的手段。他們的目的是通過對整個環境的解釋（神學或世界觀）、由此產生的價值觀（目標或理想）以及為實現令人滿意的生活而建立的技術（崇拜）來實現的。這些因素中的任何一個發生變化都會導致宗教外在形式的改變。這個事實解釋了幾個世紀以來宗教的多變。但是，儘管發生了所有變化，但宗教本身始終在尋求持久的價值，這是人類生活不可分割的特徵。
今天，人類對宇宙的更廣泛理解、他的科學成就和對兄弟情誼的更深刻理解，創造了一種情況，需要對宗教的手段和目的進行新的陳述。這種能夠提供足夠的社會目標和個人滿足感的充滿活力、無所畏懼和坦率的宗教，在許多人看來可能是與過去的徹底決裂。雖然這個時代確實對傳統宗教欠了一大筆債，但同樣明顯的是，任何宗教要想成為今天的綜合和動力，都必須為這個時代的需要而塑造。建立這樣一個宗教是當前的一個重大需要。這是落在這一代人身上的責任。因此，我們確認以下內容：
第一：宗教人文主義者認為宇宙是自存的而不是被創造的。
第二：人文主義認為人是自然的一部分，是一個連續過程的結果。
第三：持有有機的生命觀，人文主義者發現必須摒棄傳統的身心二元論。
第四：人文主義承認，正如人類學和歷史所清楚描述的那樣，人類的宗教文化和文明是由於他與自然環境和社會遺產的相互作用而逐漸發展的產物。出生在特定文化中的個人在很大程度上受到該文化的塑造。
第五：人文主義斷言，現代科學所描繪的宇宙的本質使任何超自然或宇宙對人類價值的保證都無法接受。顯然，人道主義並不否認尚未發現的現實存在的可能性，但它確實堅持認為，確定任何和所有現實的存在和價值的方法是通過明智的探究和評估它們與人類需求的關係。宗教必鬚根據科學精神和方法來製定它的希望和計劃。
第六：我們確信有神論、自然神論、現代主義和各種“新思想”的時代已經過去。
第七：宗教由那些對人類具有重要意義的行為、目的和經驗組成。沒有人對宗教是陌生的。它包括勞動、藝術、科學、哲學、愛情、友誼、娛樂——所有這些都在一定程度上表達了對人類生活的智能滿足。神聖與世俗之間的區別再也無法維持。
第八：宗教人道主義認為人的人格的完全實現是人生命的終點，並在此時此地尋求它的發展和實現。這就是對人文主義者的社會熱情的解釋。
第九：人文主義者發現他的宗教情感代替了敬拜和祈禱的舊態度，表現在對個人生活的高度認識和促進社會福祉的合作努力中。
第十：由此可見，迄今為止與超自然信仰相關的那種獨特的宗教情感和態度將不復存在。
第十一：人將學會根據其自然性和可能性的知識來面對生活危機。合理和有男子氣概的態度將通過教育得到培養，並得到習俗的支持。我們假設人道主義將採取社會和心理衛生的道路，並阻止感傷和不切實際的希望和一廂情願的想法。
第十二：相信宗教必須越來越多地為生活帶來歡樂，宗教人文主義者旨在培養人的創造力並鼓勵增加生活滿意度的成就。
第十三：宗教人文主義認為，所有協會和機構的存在都是為了實現人類生活。以提高人類生活為目的對這些協會和機構進行明智的評估、改造、控制和指導，是人道主義的目的和綱領。當然，宗教機構、它們的儀式形式、教會方法和社區活動必須在經驗允許的情況下盡快重建，以便在現代世界中有效運作。
第十四：人文主義者堅信，現有的貪婪和以利潤為動機的社會已經證明自己是不夠的，必須對方法、控制和動機進行徹底的改變。必須建立社會化和合作化的經濟秩序，以實現生活資料的公平分配。人道主義的目標是建立一個自由和普世的社會，在這個社會中，人們為了共同利益而自願和明智地合作。人文主義者要求在共享的世界中共享生活。
第十五也是最後一個：我們斷言人道主義將：（a）肯定生命而不是否認生命； (b) 尋求生命的可能性，而不是逃避它們； (c) 努力為所有人創造令人滿意的生活條件，而不僅僅是為少數人創造條件。通過這種積極的士氣和意圖，人文主義將得到指導，並且從這個角度和調整中，人文主義的技術和努力將會流動。
宗教人文主義的論點也是如此。儘管我們認為我們祖先的宗教形式和思想已經不適用了，但對美好生活的追求仍然是人類的中心任務。人終於開始意識到，只有他自己有責任實現他夢想的世界，他自己擁有實現夢想的力量。他必須用智慧和意志來完成這項任務。
Humanist Manifesto I
This work has been declared by the AHA board as historic, and is superseded by Humanist Manifesto III
The Manifesto is a product of many minds. It was designed to represent a developing point of view, not a new creed. The individuals whose signatures appear would, had they been writing individual statements, have stated the propositions in differing terms. The importance of the document is that more than thirty men have come to general agreement on matters of final concern and that these men are undoubtedly representative of a large number who are forging a new philosophy out of the materials of the modern world.
– Raymond B. Bragg (1933)
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. Science and economic change have disrupted the old beliefs. Religions the world over are under the necessity of coming to terms with new conditions created by a vastly increased knowledge and experience. In every field of human activity, the vital movement is now in the direction of a candid and explicit humanism. In order that religious humanism may be better understood we, the undersigned, desire to make certain affirmations which we believe the facts of our contemporary life demonstrate.
There is great danger of a final, and we believe fatal, identification of the word religion with doctrines and methods which have lost their significance and which are powerless to solve the problem of human living in the Twentieth Century. Religions have always been means for realizing the highest values of life. Their end has been accomplished through the interpretation of the total environing situation (theology or world view), the sense of values resulting therefrom (goal or ideal), and the technique (cult), established for realizing the satisfactory life. A change in any of these factors results in alteration of the outward forms of religion. This fact explains the changefulness of religions through the centuries. But through all changes religion itself remains constant in its quest for abiding values, an inseparable feature of human life.
Today man’s larger understanding of the universe, his scientific achievements, and deeper appreciation of brotherhood, have created a situation which requires a new statement of the means and purposes of religion. Such a vital, fearless, and frank religion capable of furnishing adequate social goals and personal satisfactions may appear to many people as a complete break with the past. While this age does owe a vast debt to the traditional religions, it is none the less obvious that any religion that can hope to be a synthesizing and dynamic force for today must be shaped for the needs of this age. To establish such a religion is a major necessity of the present. It is a responsibility which rests upon this generation. We therefore affirm the following:
FIRST: Religious humanists regard the universe as self-existing and not created.
SECOND: Humanism believes that man is a part of nature and that he has emerged as a result of a continuous process.
THIRD: Holding an organic view of life, humanists find that the traditional dualism of mind and body must be rejected.
FOURTH: Humanism recognizes that man’s religious culture and civilization, as clearly depicted by anthropology and history, are the product of a gradual development due to his interaction with his natural environment and with his social heritage. The individual born into a particular culture is largely molded by that culture.
FIFTH: Humanism asserts that the nature of the universe depicted by modern science makes unacceptable any supernatural or cosmic guarantees of human values. Obviously humanism does not deny the possibility of realities as yet undiscovered, but it does insist that the way to determine the existence and value of any and all realities is by means of intelligent inquiry and by the assessment of their relations to human needs. Religion must formulate its hopes and plans in the light of the scientific spirit and method.
SIXTH: We are convinced that the time has passed for theism, deism, modernism, and the several varieties of “new thought”.
SEVENTH: Religion consists of those actions, purposes, and experiences which are humanly significant. Nothing human is alien to the religious. It includes labor, art, science, philosophy, love, friendship, recreation–all that is in its degree expressive of intelligently satisfying human living. The distinction between the sacred and the secular can no longer be maintained.
EIGHTH: Religious Humanism considers the complete realization of human personality to be the end of man’s life and seeks its development and fulfillment in the here and now. This is the explanation of the humanist’s social passion.
NINTH: In the place of the old attitudes involved in worship and prayer the humanist finds his religious emotions expressed in a heightened sense of personal life and in a cooperative effort to promote social well-being.
TENTH: It follows that there will be no uniquely religious emotions and attitudes of the kind hitherto associated with belief in the supernatural.
ELEVENTH: Man will learn to face the crises of life in terms of his knowledge of their naturalness and probability. Reasonable and manly attitudes will be fostered by education and supported by custom. We assume that humanism will take the path of social and mental hygiene and discourage sentimental and unreal hopes and wishful thinking.
TWELFTH: Believing that religion must work increasingly for joy in living, religious humanists aim to foster the creative in man and to encourage achievements that add to the satisfactions of life.
THIRTEENTH: Religious humanism maintains that all associations and institutions exist for the fulfillment of human life. The intelligent evaluation, transformation, control, and direction of such associations and institutions with a view to the enhancement of human life is the purpose and program of humanism. Certainly religious institutions, their ritualistic forms, ecclesiastical methods, and communal activities must be reconstituted as rapidly as experience allows, in order to function effectively in the modern world.
FOURTEENTH: The humanists are firmly convinced that existing acquisitive and profit-motivated society has shown itself to be inadequate and that a radical change in methods, controls, and motives must be instituted. A socialized and cooperative economic order must be established to the end that the equitable distribution of the means of life be possible. The goal of humanism is a free and universal society in which people voluntarily and intelligently cooperate for the common good. Humanists demand a shared life in a shared world.
FIFTEENTH AND LAST: We assert that humanism will: (a) affirm life rather than deny it; (b) seek to elicit the possibilities of life, not flee from them; and (c) endeavor to establish the conditions of a satisfactory life for all, not merely for the few. By this positive morale and intention humanism will be guided, and from this perspective and alignment the techniques and efforts of humanism will flow.
So stand the theses of religious humanism. Though we consider the religious forms and ideas of our fathers no longer adequate, the quest for the good life is still the central task for mankind. Man is at last becoming aware that he alone is responsible for the realization of the world of his dreams, that he has within himself the power for its achievement. He must set intelligence and will to the task.
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東海大學中文系與圖書館將於2022年11月19日（六），聯合舉辦「徐復觀先生與新儒家」學術論壇， 紀念徐先生並發揚東海人文精神。感謝您一直以來的支持與愛護， 敬呈本論壇海報、議程與食宿
與東海大學中文系的黃繼立主任的聊天(部分)：
新重點/定位 (POSITIONING): 作家工廠
需要資助： 校外長期資源/資助： 駐校作家
("聯合文學網路 東海大學 作家工廠" SEARCH)
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