including a large number of persons who are not Atheists,
and uniting them for action which has Secularism for its
adoption of a new term, a vast amount of impediment from
prejudice is got rid of, the use of the name Secularism is
found advantageous7."—Harriet Martineau. Boston
EVERY one observant of public controversy9 in England, is aware of its improved tone of late years. This improved tone is part of a wider progress, 'Increase of wealth has led to improvement of taste, and the diffusion10 of knowledge to refinement11 of sentiment. The mass are better dressed, better mannered, better spoken than formerly12. A coffee-room discussion, conducted by mechanics, is now a more decorous exhibition than a debate in Parliament was in the days of Canning.* Boisterousness13 at the tables of the rich, and insolence14 in the language of the poor, are fast disappearing. "Good society" is now that society in which people practise the art of being genial15, without being familiar, and in which an evincible courtesey of speech is no longer regarded as timidity or effeminacy, but rather as proof of a disciplined spirit, which chooses to avoid all offence, the better to maintain the right peremptorily16 punishing wanton insult. Theologians, more inveterate17 in speech than politicians, now observe a respectfulness to opponents before unknown. That diversity of opinion once ascribed to "badness of heart" is now, with more discrimination, referred to defect or diversity of understanding—a change which, discarding invective18, recognizes instruction as the agent of uniformity.
* From whose lips the House of Commons cheered a reference
Ogden."
Amid all this newness of conception it must be obvious that many old terms of theological controversy are obsolete22. The idea of an "Atheist5" as one warring against moral restraints—of an "Infidel" as one treacherous23 to the truth—of a "Freethinker" as a "loose thinker,"* arose in the darkness of past times, when men fought by the flickering24 light of their hatreds—times which tradition has peopled with monsters of divinity as well as of nature. But the glaring colours in which the party names invented by past priests were dyed, no longer harmonize with the quieter taste of the present day. The more sober spirit of modern controversy has, therefore, need of new terms, and if the term "Secularism" was merely a neutral substitute for "Freethinking," there would be reason for its adoption. Dissenters26 might as well continue the designation of "Schismatics," or Political Reformers that of "Anarchists," as that the students of Positive Philosophy should continue the designation "Atheism," "Infidelism," or any similar term by which their opponents have contrived27 to brand their opinions. It is as though a merchant vessel28 should consent to carry a pirate flag. Freethinker is, however, getting an acceptable term. Upon the platform, Christian29 disputants frequently claim it, and resent the exclusive assumption of it by others. These new claimants say, "We are as much Freethinkers as yourselves," so that it is necessary to define Freethinking. It is fearless thinking, based upon impartial30 inquiry31, searching on both sides, not regarding doubt as a crime, or opposite conclusions as a species of moral poison. Those who inquire with sinister32, pre-possessions will never inquire fairly. The Freethinker fears not to follow a conclusion to the utmost limits of truth, whether it coincides with the Bible or contradicts it. If therefore any pronounce the term "Secularism" "a concealment34 or a disguise," they can do so legitimately35 only after detecting some false meaning it is intended to convey, and not on the mere25 ground of its being a change of name, since nothing can more completely "conceal33 and disguise" the purposes of Freethought than the old names imposed upon it by its adversaries36, which associate with guilt37 its conscientious38 conclusions and impute39 to it as outrages40, its acts of self-defence.
* As the Reverend Canon Kingsley has perversely41 rendered it.
Besides the term Secularism, there was another term which seemed to promise also distinctiveness42 of meaning—namely, Cosmism, under which adherents43 would have taken the designation of Cosmists. Rut this name scientific men would have understood in a purely44 physical sense, after the great example of Humboldt, and the public would not all have understood it—besides, it was open to easy perversion45 in one of its declinations. Next to this, as a name, stands that of Realism—intrinsically good. A Society of Realists would have been intelligible46, but many would have supposed it to be some revival47 of the old Realists. Moralism, a sound name in itself, is under Evangelical condemnation48 as "mere morality." Naturalism would seem an obvious name, were it not that we should be confounded with Naturalists49, to say no more. Some name must be taken, as was the case with the Theophilan-thropists of Paris. Many of them would rather not have assumed any denomination50, but they yielded to the reasonable argument, that if they did not choose one for themselves, the public would bestow51 upon them one which would be less to their liking52. Those who took the name of Philantropes found it exposed them to a pun, which greatly damaged them: Philantropes was turned into filoux en troupe53.
Historical characteristics, however, seemed to point to a term which expressed the Secular2 element in life; a term deeply engrafted in literature; of irreproachable54 associations; a term found and respected in the dictionaries of opponents, and to which, therefore, they might dispute our right, but which they could not damage. Instead, therefore, of finding ourselves self-branded or caricatured by this designation, we have found opponents claiming it, and disputing with us for its possession.
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1 adoption | |
n.采用,采纳,通过;收养 | |
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2 secular | |
n.牧师,凡人;adj.世俗的,现世的,不朽的 | |
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3 secularism | |
n.现世主义;世俗主义;宗教与教育分离论;政教分离论 | |
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4 justified | |
a.正当的,有理的 | |
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5 atheist | |
n.无神论者 | |
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6 atheism | |
n.无神论,不信神 | |
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7 advantageous | |
adj.有利的;有帮助的 | |
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8 garrison | |
n.卫戍部队;驻地,卫戍区;vt.派(兵)驻防 | |
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9 controversy | |
n.争论,辩论,争吵 | |
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10 diffusion | |
n.流布;普及;散漫 | |
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11 refinement | |
n.文雅;高尚;精美;精制;精炼 | |
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12 formerly | |
adv.从前,以前 | |
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13 boisterousness | |
n.喧闹;欢跃;(风暴)狂烈 | |
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14 insolence | |
n.傲慢;无礼;厚颜;傲慢的态度 | |
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15 genial | |
adj.亲切的,和蔼的,愉快的,脾气好的 | |
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16 peremptorily | |
adv.紧急地,不容分说地,专横地 | |
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17 inveterate | |
adj.积习已深的,根深蒂固的 | |
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18 invective | |
n.痛骂,恶意抨击 | |
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19 adversary | |
adj.敌手,对手 | |
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20 revered | |
v.崇敬,尊崇,敬畏( revere的过去式和过去分词 ) | |
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21 ruptured | |
v.(使)破裂( rupture的过去式和过去分词 );(使体内组织等)断裂;使(友好关系)破裂;使绝交 | |
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22 obsolete | |
adj.已废弃的,过时的 | |
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23 treacherous | |
adj.不可靠的,有暗藏的危险的;adj.背叛的,背信弃义的 | |
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24 flickering | |
adj.闪烁的,摇曳的,一闪一闪的 | |
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25 mere | |
adj.纯粹的;仅仅,只不过 | |
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26 dissenters | |
n.持异议者,持不同意见者( dissenter的名词复数 ) | |
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27 contrived | |
adj.不自然的,做作的;虚构的 | |
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28 vessel | |
n.船舶;容器,器皿;管,导管,血管 | |
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29 Christian | |
adj.基督教徒的;n.基督教徒 | |
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30 impartial | |
adj.(in,to)公正的,无偏见的 | |
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31 inquiry | |
n.打听,询问,调查,查问 | |
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32 sinister | |
adj.不吉利的,凶恶的,左边的 | |
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33 conceal | |
v.隐藏,隐瞒,隐蔽 | |
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34 concealment | |
n.隐藏, 掩盖,隐瞒 | |
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35 legitimately | |
ad.合法地;正当地,合理地 | |
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36 adversaries | |
n.对手,敌手( adversary的名词复数 ) | |
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37 guilt | |
n.犯罪;内疚;过失,罪责 | |
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38 conscientious | |
adj.审慎正直的,认真的,本着良心的 | |
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39 impute | |
v.归咎于 | |
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40 outrages | |
引起…的义愤,激怒( outrage的第三人称单数 ) | |
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41 perversely | |
adv. 倔强地 | |
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42 distinctiveness | |
特殊[独特]性 | |
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43 adherents | |
n.支持者,拥护者( adherent的名词复数 );党羽;徒子徒孙 | |
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44 purely | |
adv.纯粹地,完全地 | |
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45 perversion | |
n.曲解;堕落;反常 | |
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46 intelligible | |
adj.可理解的,明白易懂的,清楚的 | |
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47 revival | |
n.复兴,复苏,(精力、活力等的)重振 | |
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48 condemnation | |
n.谴责; 定罪 | |
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49 naturalists | |
n.博物学家( naturalist的名词复数 );(文学艺术的)自然主义者 | |
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50 denomination | |
n.命名,取名,(度量衡、货币等的)单位 | |
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51 bestow | |
v.把…赠与,把…授予;花费 | |
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52 liking | |
n.爱好;嗜好;喜欢 | |
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53 troupe | |
n.剧团,戏班;杂技团;马戏团 | |
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54 irreproachable | |
adj.不可指责的,无过失的 | |
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