Marshall County Republican. (Plymouth, Ind.) 1856-1878, 1868-07-09
GRANT AND COLFAX.
Jews and Foreixners

The world is SO full of .'isms- that il
does not matter much whether there is
one more or less. have word in my
mind, which ends in ism, = and mean to
speak about its definition, although on re-
search in Webstcrs dictionary, would
not find IT, but related words instead. lie,
US, then, mention this terrible word, foi
terrible il is in the ears of great many
although but word; for ifs bearer Is to
some, mas ses parties or individuals like the
sudden rays of the concentrated light O!
the night watchman's lamp. The bearer
Of this word is a new conner in the family
Of systcmatized thoughts. II is not wei
coined new conner, for bcr sisters look up
on her as one that will share the fortunes
at their disposal, according 10 equity. a,
least. IL not by law; the newcomer being
tconsidercd rather an illegitinaltc child.
/ The newcomer Is the cinderella, the
1sckenJroceiet i'm good German and WI
eventually have the same destiny uh
| Well, then, the name of this newcomer
is humoa;sm. Her father is the existing
''human,r and her grandfather was homo,
which was do believe, the identical man
God has made.l. So we see that the gene
alogy Of .'humanism'' is, after all, not Sc
| dreadfully plcbeian, and that she may
wear kid gloves, silks and jewelry, likcths
rest Of her sisters. But we must be seri
Gus. sef'rr pose too sil ,aaf
IIumahism is the collective expression
1 of whatever constitutes man, intellectually
and morally: but IT'S meaning is arrived at
not by deductive philosophy, which has
its roots IN outside potcnces, but by induct.
i've philosophy, which takes first cogni
zance OF the elementary constituencies
their nature and essence, their mutual re-
lations and connections, and, when thus
arrived at a proper conclusion as to tho
collective character, brings this by deduct
i've philosophy into its proper relations "a
the surroundings. so we understand by
humanism also the character and nature oI
mans relations to himself and his co be-
/
Of mans relation 10 God, his creator, and
although religion is not a legitimate object
now, and therefore not To he mentioned, !
may still be allowed to do SO, becauscI sec
IN religion and true humanisn, no mutual
enemies, but rather friends. God has not
made man merely to worship Him, but al.
so to recognize his fellow beings us his
equals. Sermon on the mount, and st
Matthew, XXII. 3?.)
IThich, then, are the first principles
Of huDianisDs? -sa
l. That every human being has righ.
TO exist, because existing by the will of
God.
III. That whatever attributes God has
given TO man. ard by force OF which this
latter is an intelligent and moral social be
ing. such attributes have perfect right to
be exercised. Yes, it is even a duty to ex-
ercise them; for thereby mans destiny is
fulfilled.
III. That whateve: is surpressive of hu-
man nature and intelligence, is primary
against the creative intentions Of God
". That the forms under which man ex-
presses:his social relations 20 his fellow
! beings must DC in consonance with the coll
lcctive object OF mans existence expressed
and facilitated by the attributes God gave
him.
This, then, is humanism as it cannot be
disputed by anyone, no matter how sensi-
tive such an one may be. in rcfeI;nce to
matters Of religious convictions
According to the above propositions, we
have now first TO inquire, whom do we or
have we right, or rather are we Obliged
to recognize as human being.
Natural history speaks OF five races Of
the human species. No one disputes this,
and need not repeat the physical charac-
tcristics rcsp.!those Of the body, by way
of which they distinguish themselves enc
from the other. Between these, however
are varieties Indicating the possibility o.
admix,ure, at least maintaining the princi
pie Of catena,ion within the species.
What the object ofihis variety is, God In
| His wisdom alone does know. The Old
Testament Goes moi fully explain the mat
ter, because it mentions only the circum-
stance that one of Noah's sons was trans
formed into the parental origin Of the re-
gro race, but it does not explain how the
Mongolion, Indian, or Malay race came in
TO existence. Neither does the geological
doctrine give any fight whether such vari
cites are primary and disconnected crca
tons, or the branchings of one common or
igin, existing already lang before the Mo-
sale era, and modified to their present con-
dillon by forces God keeps active in the
universe, and by which forces tue earth, as
part Of the universe. and all the appenda
gcs Of the earth. to which, man. as well as
the rest OF organic beings, pertains, has
gone through its various, and by science
beyond contradiction established stages OF
geological developemcnt and transforma-
tien.
Isay II does not matter, whether we be-
lieve the records Of the Old Testament, or
whether we believe on geological facts and
deductions, the result Of an inquiry as 10
how far in animated life we make the con-
cesssion Of the attributes Of human being
can not be altered In each ofthc five IA
ces we recognize the principal elements of
human nature present. and consequently
they are entitled to the rational differences
arising from their existence az human be-
ings-
We must nowsccin what those attributes
consist, by force of which, man is an intel
lecfuai, moral and social being, and what
their practice does mean