'The natural sympathy and understanding of people everywhere must be the soil in which the new humanism can thrive.' For Daisaku Ikeda, whose words these are, education has long been one of the fundamental priorities of his work and teaching. His emphasis on the intellectual legacy bequeathed to humanity by the great teachers of civilization is in this volume encapsulated by the notion of a 'new humanism': a significant residue ofwisdom that in the right circumstances may be passed on to future generations, expanding horizons, making connections between different cultures and encouraging fresh insights and new discoveries across the globe. These circumstances are perhaps most fully realised in the context of universities. In promoting his core values of education and peace, the author has delivered lectures and speeches at more than twenty-five academies, colleges and research institutes worldwide. This stimulating collection, which includes the author's most recent lectures, ranges widely across topics as diverse as art, religion, culture and time, and draws creatively on the sages of ancient India, China and Japan as well as on visionary thinkers from every nation, including Tolstoy, Victor Hugo and Gandhi.

Literature cultivates 'deep selves' for whom books matter because they take over from religion fundamental questions about the meaning of existence. This volume embraces and questions this perspective, whilst also developing a 'new humanist' critical vocabulary which specifies, and therefore opens to debate, the human significance of literature.

Humanism offers students a clear and lucid introductory guide to the complexities of Humanism, one of the most contentious and divisive of artistic or literary concepts. Showing how the concept has evolved since the Renaissance period, Davies discusses humanism in the context of the rise of Fascism, the onset of World War II, the Holocaust, and their aftermath. Humanism provides basic definitions and concepts, a critique of the religion of humanity, and necessary background on religious, sexual and political themes of modern life and thought, while enlightening the debate between humanism, modernism and antihumanism through the writings and works of such key figures as Pico Erasmus, Milton, Nietzsche, and Foucault.

In this classic work, the foremost historian of science in our time, George Sarton, sums up his reflections on the role of science and of the humanities in our culture. Voicing his opposition to the old-fashioned humanists on the one hand, and to the 'uneducated' men of science and technicians on the other, Sarton points out to the former that the humanities without scientific are essentially incomplete. He warns the latter that without history, without philosophy, without arts and letters, without a living religion, human life on this planet would cease to be worthwhile.After outlining his 'Faith of a Humanist' in the opening section, Sarton goes on to analyze 'The History of Science and the History of Civilization, ' to discuss the progress of scientific thought since ancient times in 'East and West, ' and to propose the solution for the educational and cultural crisis of our time in 'The New Humanism' and in 'The History of Science and the Problems of Today.' He concludes not only that science is a source of technological development that has changed the face of the earth and has convulsed our lives for good and evil, but that it nonetheless affords the best means of understanding the world, its people, and the multitude of their relationships. 'Science is the conscience of mankind.'Included in this edition is Robert M. Merton's address before the Sarton Centennial meeting of November 1984. It is a stunning tour de force in its own right, providing insights into Sarton, teaching and research at Harvard in the 1930s, and the personal interaction between Sarton the mentor, and Merton the pupil. The essay supplements May Sarton's earlier 'Informal Portrait of George Sarton

Mircea Eliade, influential writer and scholar of religion, envisioned a spiritually destitute modern culture coming into renewed meaning through the recovery of archetypal myths and symbols. Eliade foresaw this restoration of meaning bringing about a "new humanism" of existential meaning and cultural-religious unity - but left it ambiguously defined. Cave sets forward a structural description of what this "new humanism" might have meant for Eliade, and what it signifies for modern culture, through a biographical exegesis of Eliade's life and writings from his early years in Romania to his last years as professor of the history of religions at the University of Chicago. Addressing Eliade's political associations and espousals on Romanian politics and culture, theories on myth and symbols, existential and comparative hermeneutics, literature of the fantastic, interpretation of homo religiosus, views on the loss of meaning in modern consciousness and on the cosmic spirituality of archaic humans, as well as other subjects, Cave sets these topics within the totality of Eliade's oeuvre and evaluates them through the lens of the "new humanism". Cave's book is the first to organize and evaluate the whole of Eliade's work around a guiding principle, and on Eliade's own terms. To augment the "new humanism", Cave uses data and themes from the history of religions and draws on philosophy, anthropology, psychology, modern science, and literary studies. The result is a broad and probing overview of this most influential, enigmatic, and frequently controversial man. Cave concludes by endorsing Eliade's radically pluralistic vision which, he argues, offers a key to the revitalization of ourdemythologized and material culture. Cave also repositions previous Eliadean studies, and places the "new humanism" as the paradigm in relation to which future readings of Eliade should be evaluated.

This book explores the origins of the academic culture wars of the late 20th century and examines their lasting influence on the humanities and progressive politics. It puts us in a position to ask this question: what to make now of those furious debates over postmodernism, multiculturalism, relativism, critical theory, deconstruction, post-structuralism, and all the rest? In an effort to arrive at a fair judgment on that question, the book reaches for an understanding of postmodern theorists by way of two genres they despised and hopes, for that very reason, to do them justice. It tells a story, and in the telling, advances two basic claims: first, that the phenomenological/hermeneutical tradition is the most suitable source of theory for a humanism that aspires to be universal; and, second, that the ethical and political aspect of the human condition is authentically accessible only through narrative. In conclusion, it argues that the postmodern moment was a necessary one, or will have been if we rise to the occasion and seize the opportunity it offers: a truly universal humanism might yet be realized even in—or perhaps especially in—this atavistic hour of parochial populism.

brought on by advances in technological communication, intellectual specialization, and cultural sensitivity -- has eroded the former primacy of the humanities, Edward Said argues that a more democratic form of humanism -- one that aims to incorporate, emancipate, and enlighten --

In this book, Ellis argues that moral and political objectives are not independent of one other, and so must be pursued in tandem. Social humanism is a moral and political philosophy that does just this. As a political philosophy, it justifies the implementation and maintenance of many of the characteristic social policies of welfare states. As a moral philosophy, it provides the foundation required for most human rights legislation. To this end, Ellis elaborates on the theory of social humanism and the need to reconsider the metaphysical foundations of morals. He develops the theory of social idealism as a meta-theory for both morals and social policy, exploring the global consequences of this new approach.