author - "Felix Adler"
cording to which this kind of instruction should be imparted. At the outset, however, we are confronted by what certainly is a grave difficulty, and to many may appear an insuperable one. The opinion is widely held that morality depends on religious sanctions, and that right conduct can not be taught--especially not to children--except it be under the authority of some sort of religious belief. To those who think in this way the very phrase, unsectarian moral teaching, is suspicious, as savoring of infidelity. And the attempt to mark off a neutral moral zone, outside the domains of the churches, is apt to be regarded as masking a covert design on religion itself.
The principle of unsectarian moral instruction, however, is neither irreligious nor anti-religious. In fact--as will appear later on--it rests on purely educational grounds, with which the religious bias of the educator has nothing whatever to do. But there are also grounds of expediency which, at least in the United States, compel us, whether
ection.
A second condition of the spiritual life has been expressed in the precept, reiterated in many religions, by many experts in things relating to the life of the soul: "Live as if this hour were thy last." You will recall, as I pronounce these words, the memento mori of the Ancients, their custom of exhibiting a skeleton at the feast, in order to remind the banqueters of the fate that awaited them. You will remember the other-worldliness of Christian monks and ascetics who decried this pleasant earth as a vale of tears, and endeavored to fix the attention of their followers upon the pale joys of the Christian heaven, and you will wonder, perhaps, that I should be harking back to these conceptions of the past. I have, however, no such intention.
The prevailing attitude toward the thought of death is that of studied neglect. Men wish to face it as little as possible. We know, of course, what the fate is that awaits us. We know what are the terms of the compact. Now and again we are
cording to which this kind of instruction should be imparted. At the outset, however, we are confronted by what certainly is a grave difficulty, and to many may appear an insuperable one. The opinion is widely held that morality depends on religious sanctions, and that right conduct can not be taught--especially not to children--except it be under the authority of some sort of religious belief. To those who think in this way the very phrase, unsectarian moral teaching, is suspicious, as savoring of infidelity. And the attempt to mark off a neutral moral zone, outside the domains of the churches, is apt to be regarded as masking a covert design on religion itself.
The principle of unsectarian moral instruction, however, is neither irreligious nor anti-religious. In fact--as will appear later on--it rests on purely educational grounds, with which the religious bias of the educator has nothing whatever to do. But there are also grounds of expediency which, at least in the United States, compel us, whether
ection.
A second condition of the spiritual life has been expressed in the precept, reiterated in many religions, by many experts in things relating to the life of the soul: "Live as if this hour were thy last." You will recall, as I pronounce these words, the memento mori of the Ancients, their custom of exhibiting a skeleton at the feast, in order to remind the banqueters of the fate that awaited them. You will remember the other-worldliness of Christian monks and ascetics who decried this pleasant earth as a vale of tears, and endeavored to fix the attention of their followers upon the pale joys of the Christian heaven, and you will wonder, perhaps, that I should be harking back to these conceptions of the past. I have, however, no such intention.
The prevailing attitude toward the thought of death is that of studied neglect. Men wish to face it as little as possible. We know, of course, what the fate is that awaits us. We know what are the terms of the compact. Now and again we are