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Rationalism, Religions & Philosophies Ancient and Modern
Rationalism, Religions & Philosophies Ancient and Modern
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John Mackinnon Robertson was a prolific journalist, advocate of rationalism and secularism, and Liberal Member of Parliament in the United Kingdom for Tyneside from 1906 to 1918.
In 1878 he became a follower of secularist leader Charles Bradlaugh and became active in the secularist cause in Edinburgh, before moving to London to become assistant editor of Bradlaugh's paper National Reformer, subsequently taking over as editor on Bradlaugh's death in 1891[1]. The National Reformer finally closed in 1893. Robertson was also an appointed lecturer for the freethinking South Place Ethical Society[2] from 1899 until the 1920s.
Robertson's political radicalism developed in the 1880s and 1890s, and he first stood for Parliament in 1895, failing to win Bradlaugh's old seat in Northampton as an independent radical liberal. Robertson was a staunch free trader and his Trade and Tariffs (1908) "became a bible for free-traders pursuing the case for cheap food and the expansion of trade".
---From Wikipedia
The names ‘rationalist’ and ‘rationalism’ have been used in so many senses within the past three hundred years that they cannot be said to stand quite definitely for any type or school of philosophic thought. For Bacon, a ‘rationalist’ or rationalis was a physician with a priori views of disease and bodily function; and the Aristotelian humanists of the Helmstadt school were named rationalistas about the same period by their opponents. A little later some Continental scholars applied the name to the Socinians and deists; and later still it designated, in Britain, types of Christian thinkers who sought to give a relatively reasoned form to articles of the current creed which had generally been propounded as mysteries to be taken on faith. The claim to apply ‘reason’ in such matters was by many orthodox persons regarded as in itself impious, while others derided the adoption of the title of ‘rationalist’ or ‘reasonist’ by professing Christians as an unwarranted pretence of superior reasonableness. Used in ethics, the label ‘rationalism’ served in the earlier part of the eighteenth century to stigmatise, as lacking in evangelical faith, those Christians who sought to make their moral philosophy quadrate with that of ‘natural religion.’ Later in the century, though in England we find the status of ‘rational’ claimed for orthodox belief in miracles and prophecies as the only valid evidence for Christianity, rationalism became the recognised name for the critical methods of the liberal German theologians who sought to reduce the supernatural episodes of the Scriptures to the status of natural events misunderstood; and several professed histories of modern ‘rationalism’ have accordingly dealt mainly or wholly with the developments of Biblical criticism in Germany.
John Mackinnon Robertson was a prolific journalist, advocate of rationalism and secularism, and Liberal Member of Parliament in the United Kingdom for Tyneside from 1906 to 1918.
In 1878 he became a follower of secularist leader Charles Bradlaugh and became active in the secularist cause in Edinburgh, before moving to London to become assistant editor of Bradlaugh's paper National Reformer, subsequently taking over as editor on Bradlaugh's death in 1891[1]. The National Reformer finally closed in 1893. Robertson was also an appointed lecturer for the freethinking South Place Ethical Society[2] from 1899 until the 1920s.
Robertson's political radicalism developed in the 1880s and 1890s, and he first stood for Parliament in 1895, failing to win Bradlaugh's old seat in Northampton as an independent radical liberal. Robertson was a staunch free trader and his Trade and Tariffs (1908) "became a bible for free-traders pursuing the case for cheap food and the expansion of trade".
---From Wikipedia
The names ‘rationalist’ and ‘rationalism’ have been used in so many senses within the past three hundred years that they cannot be said to stand quite definitely for any type or school of philosophic thought. For Bacon, a ‘rationalist’ or rationalis was a physician with a priori views of disease and bodily function; and the Aristotelian humanists of the Helmstadt school were named rationalistas about the same period by their opponents. A little later some Continental scholars applied the name to the Socinians and deists; and later still it designated, in Britain, types of Christian thinkers who sought to give a relatively reasoned form to articles of the current creed which had generally been propounded as mysteries to be taken on faith. The claim to apply ‘reason’ in such matters was by many orthodox persons regarded as in itself impious, while others derided the adoption of the title of ‘rationalist’ or ‘reasonist’ by professing Christians as an unwarranted pretence of superior reasonableness. Used in ethics, the label ‘rationalism’ served in the earlier part of the eighteenth century to stigmatise, as lacking in evangelical faith, those Christians who sought to make their moral philosophy quadrate with that of ‘natural religion.’ Later in the century, though in England we find the status of ‘rational’ claimed for orthodox belief in miracles and prophecies as the only valid evidence for Christianity, rationalism became the recognised name for the critical methods of the liberal German theologians who sought to reduce the supernatural episodes of the Scriptures to the status of natural events misunderstood; and several professed histories of modern ‘rationalism’ have accordingly dealt mainly or wholly with the developments of Biblical criticism in Germany.
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