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The trouble with purging the school curriculum of religious knowledge is that ultimate questions cannot be answered without reference to religious be… - Russell Kirk
" "The trouble with purging the school curriculum of religious knowledge is that ultimate questions cannot be answered without reference to religious beliefs or at least to philosophy. With religion expelled from the schools, a clear field was left for the entrance of the mode of belief called humanitarianism, or secular humanism — the latter a term employed by the cultural historian Christopher Dawson. During the past four decades and more, the place that religion used to hold in American schooling, always a rather modest and non-dogmatic place, has been filled by secular humanism. Its root principle is that human nature and society may be perfected without the operation of divine grace. . . .
In his book A Common Faith (1934), [John] Dewey advocated his brand of humanism as a religion. "Here are all the elements for a religious faith that shall not be confined to sect, class, or race," he wrote. "Such a faith has always been implicitly the common faith of mankind. It remains to make it explicit and militant."
Much more evidence exists to suggest that humanitarianism, or secular humanism, should be regarded in law as a religion, with respect to both establishment and free exercise in the First Amendment. It is this non-theistic religion, hostile to much of the established morality and many existing American institutions, that has come close to being established as a "civil religion" in American public schools.
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About Russell Kirk
Russell Kirk (October 19 1918 – 29 April 1994) was an American political theorist, moralist, historian, social critic, literary critic, and fiction author known for his influence on 20th century American conservatism. His 1953 book, The Conservative Mind, gave shape to the amorphous post-World War II conservative movement. It traced the development of conservative thought in the Anglo-American tradition, giving special importance to the ideas of Edmund Burke. Kirk was also considered the chief proponent of traditionalist conservatism.
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Alternative Names:
Russell Amos Kirk
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The enlightened conservative does not believe that the end or aim of life is competition, or success or enjoyment; or longevity; or power; or possessions. He believes, instead that the object of life is Love. He knows that the just and ordered society is that in which Love governs us, so far as Love ever can reign in this world of sorrows; and he know that the anarchical or the tyrannical society is that in which Love lies corrupt. He has learnt that Love is the source of all being, and that Hell itself is ordained by Love. He understands that Death, when we have finished the part that was assigned to us, is the reward of Love. And he apprehends the truth that the greatest happiness ever granted to a man is the privilege of being happy in the hour of his death.
And, substantially they hope to supplant the "disciplining of the higher faculty of the imagination" by what they call "education for democracy." ...
The very banality of the expression helps to ensure its triumph. Who could be against education? Who could be against democracy? Yet the phrase begs two questions: What do you mean by "education"? And what do you mean by "democracy"? The school of Dewey has long been fond of capturing words and turning them to their own purposes: they tried hard to capture "humanism", and even laid siege to "religion" Now I am convinced that if, by
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Agriculture's principles are not identical with those of trade, and the rights of the proprietor are balanced by his duties. The final causes of agriculture are identical with the final causes of the state. Two negative ends of the state exist: its own safety, and the protection of person and property. Three positive ends stand beside these: to make the means of subsistence more easy to each individual; to secure to each of its members the hope of bettering his condition or that of his children; and the development of those faculties which are essential to his humanity, that is, to the rational and moral being. Knowing these ends, we must reform our courses, recast our measures, and make ourselves a better people.
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