Skip to comments.The Blaine Game (WSJ ed: Supreme Court & Locke v. Davey)
Posted on 12/02/2003 3:41:59 AM PST by The RavenEdited on 04/22/2004 11:50:32 PM PDT by Jim Robinson. [history]
For sheer ugliness, few chapters rival the nativist movements and secret societies that ravaged American politics in the 19th century. So what does it say that the fight to keep the main legislative accomplishment of that era alive is being championed today by the National Education Association and the American Civil Liberties Union?
(Excerpt) Read more at online.wsj.com ...
(failed to garner 2/3 with 28 in favor, 16 against, 27 absent or not voting)
"No State shall make any law respecting an establishment of religion, or prohibiting the free exercise thereof; and no religious test shall ever be required as a qualification to any office or public trust under any State. No public property and no public revenue of, nor any loan of credit by or under the authority of, the United States, or any State, Territory, District, or municipal corporation, shall be appropriated to or made or used for the support of any school, educational or other institution under the control of any religious or anti-religious sect, organization, or denomination, or wherein the particular creed or tenets of any religious or anti-religious sect, organization, or denomination shall be taught. And no such particular creed or tenets shall be read or taught in any school or institution supported in whole or in part by such revenue or loan of credit; and no such appropriation or loan of credit shall be made to any religious or anti-religious sect, organization, or denomination, or to promote its interests or tenets. This article shall not be construed to prohibit the reading of the Bible in any school or institution; and it shall not have the effect to impair rights or property already vested." Anson P. Stokes & Leo Pfeffer, Church and State in the United States 434 (1964) (quoting 44th Cong., 1st Sess., Cong. Rec. 5453, 5595 (1876)).
list of domestic policies that are common to Nazis and Democrats.
Banning religious symbols
If these laws still exist in Mass.,I wonder if the groups that initially drew them up are not still silently orchestrating the moves of all the players in this current collapse of the Catholic Church in Massachussets.It certainly seems that there is much more than meets the eye,the new archbishop seems so check-mated,all pawns in the game. Any thoughts Narses?
I was doing some research on the web last night on John Dewey. My findings are below. Government schools are no place for Catholics or any other Christians.
It is almost an unquestioned assumption, of educational theory and practice both, that the first three years of a child's school-life shall be mainly taken up with learning to read and write his own language. ... It does not follow, however, that because this course was once wise it is so any longer. ... The plea for the predominance of learning to read in early school life because of the great importance attaching to literature seems to me a perversion.
John Dewey, 1898 ("The Primary Education Fetich")
Change must come gradually. To force it unduly would compromise its final success by favoring a violent reaction. What is needed in the first place, is that there should be a full and frank statement of conviction with regard to the matter from physiologists and psychologists and from those school administrators who are conscious of the evils of the present regime.
It is not indeed necessary that the child should be able to pronounce correctly or pronounce at all, at first, the new words that appear in his reading, any more than that he should spell or write all the new words that he hears spoken. If he grasps, approximately, the total meaning of the sentence in which the new word stands, he has read the sentence. ... And even if the child substitutes words of his own for some that are on the page, provided that these express the meaning, it is an encouraging sign that the reading has been real, and recognition of details will come as it is needed. The shock that such a statement will give to many a practical teacher of reading is but an accurate measure of the hold that a false ideal has taken of us, viz., that to read is to say just what is upon the page, instead of to think, each in his own way, the meaning that the page suggests.
Edmund Huey (a disciple of Dewey, "The Psychology and Pedagogy of Reading")
What the best and wisest parent wants for his own child, that must the community want for all of its children. Any other ideal for our schools is narrow and unlovely; acted upon, it destroys our democracy. All that society has accomplished for itself is put, through the agency of the school, at the disposal of its future members. All its better thoughts of itself it hopes to realize through the new possibilities thus opened to its future self. Here individualism and socialism are at one. Only by being true to the full growth of all the individuals who make it up, can society by any chance be true to itself....
I make no apology for not dwelling at length upon the social changes in question. Those I shall mention are writ so large that he who runs may read. The change that comes first to mind, the one that overshadows and even controls all others, is the industrial one... Even our moral and religious ideas and interests, the most conservative because the deepest-lying things in our nature, are profoundly affected. That this revolution should not affect education in other than formal and superficial fashion is inconceivable...
The mere absorption of facts and truths is so exclusively individual an affair that it tends very naturally to pass into selfishness. There is no obvious social motive for the acquirement of mere learning, there is no clear social gain in success thereat. Indeed, almost the only measure for success is a competitive one, in the bad sense of that term -- a comparison of results in the recitation or in the examination to see which child has succeeded in getting ahead of others in storing up, in accumulating the maximum of information. So thoroughly is this the prevalent atmosphere that for one child to help another in his task has become a school crime. Where the school work consists in simply learning lessons, mutual assistance, instead of teeing the most natural form of cooperation and association, becomes a clandestine effort to relieve one's neighbor of his proper duties. Where active work is going on all this is changed. Helping others, instead of being a form of charity which impoverishes the recipient, is simply an aid in setting free the powers and furthering the impulse of the one helped. ...
The great thing to keep in mind, then, regarding the introduction into the school of various forms of active occupation, is that through them the entire spirit of the school is renewed. [School] has a chance to affiliate itself with life, to become the child's habitat, where he learns through directed living; instead of being only a place to learn lessons having an abstract and remote reference to some possible living to be done in the future. It gets a chance to be a miniature community, an embryonic society. ...
It is our present education which is highly specialized, one-sided and narrow. It is an education dominated almost entirely by the mediaeval conception of learning. [i.e., "the seven liberal arts," a core curriculum of grammar, logic and rhetoric] It is something which appeals for the most part simply to the intellectual aspect of our natures [he sees this as "mediaeval" and an evil], our desire to learn, to accumulate information, and to get control of the symbols of learning; not to our impulses and tendencies to make, to do, to create, to produce, whether in the form of utility or of art. The very fact that manual training, art and science are objected to as technical, as tending toward mere specialism, [rightly so] is of itself as good testimony as could be offered to the specialized aim which controls current education. ...
The obvious fact is that our social life has undergone a thorough and radical change. If our education is to have any meaning for life, it must pass through an equally complete transformation. This transformation is not something to appear suddenly, to be executed in a day by conscious purpose. It is already in progress. Those modifications of our school system which often appear (even to those most actively concerned with them, to say nothing of their spectators) to be mere changes of detail, mere improvement within the school mechanism, are in reality signs and evidences of evolution. The introduction of active occupations, of nature study, of elementary science, of art, of history; the relegation of the merely symbolic and formal [i.e., grammar, logic and rhetoric] to a secondary position; the change in the moral school atmosphere, in the relation of pupils and teachers -- of discipline; the introduction of more active, expressive, and self-directing factors -- all these are not mere accidents, they are necessities of the larger social evolution [overtones of dialectical materialism]. It remains but to organize all these factors, to appreciate them in their fullness of meaning, and to put the ideas and ideals involved into complete, uncompromising possession of our school system. To do this means to make each one of our schools an embryonic community life, active with types of occupations that reflect the life of the larger society, and permeated throughout with the spirit of art, history, and science. Then the school introduces and trains [behaviorism] each child of society into membership within such a little community, saturating him with the spirit of service [i.e., Socialism], and providing him with the instruments of effective self-direction [Deweyian pragmatism. But how is "effectiveness"defined?], we shall have the deepest and best guarantee of a larger society which is worthy, lovely, and harmonious.
John Dewey, 1907 ("The School and Social Progress")
The Humanist Manifesto (signed by John Dewey)
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. [Man has no soul]
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.
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