This site is dedicated to the memory of Dr. Alan William Smolowe who gave birth to the creation of this database.
The secular or freethinking humanist looks into the self for guidance; response to need comes from deep human feelings of compassion, concern for others, and a desire to help. The freethinker is not motivated by a divine command to act, but rather by personal humanistic response to pain, loneliness, hunger, and homelessness. Benevolent actions are not accompanied by a need to convert or indoctrinate, but rather flow from deep human wellsprings of empathy and a desire to improve the condition of the world.
Compassion | Desire | Empathy | Feelings | Guidance | Hunger | Loneliness | Looks | Need | Pain | Self | World |
The desire of food is limited in every man by the narrow capacity of the human stomach; but the desire of the conveniences and ornaments of building, dress, equipage, and household furniture, seems to have no limit or certain boundary.
The primary objects of desire and of thought are the same. For the apparent good is the object of appetite, and the real good is the primary object of rational wish. But desire is consequent of opinion rather than opinion on desire; for the thinking is the starting-point.
Appetite | Desire | Good | Object | Opinion | Thinking | Thought | Thought |
Those who desire honor from good men, and men who know, are aiming at confirming their own opinion of themselves; they delight in honor, therefore, because they believe in their own goodness on the strength of the judgment of those who speak about them.
Desire | Good | Honor | Judgment | Men | Opinion | Strength |
It is in the nature of desire not to be satisfied, and most men live only for the gratification of it. The beginning of reform is not so much to equalize property as to train the noble sort of natures not to desire more, and to prevent the lower from getting more.
All the irascible passions imply movement towards something... And if we wish to know the order of all the passions in the way of generation, love and hatred are first; desire and aversion, second; hope and despair, third; fear and daring, fourth; anger, fifth; sixth and last, joy and sadness, which follow from all the passions... yet so that love precedes hatred; desire precedes aversion; hope precedes despair; fear precedes daring; and joy precedes sadness.
Anger | Daring | Desire | Despair | Fear | Hope | Joy | Love | Order | Sadness |
Young men have strong passions, and tend to gratify them indiscriminately... They have as yet met with few disappointments. Their lives are mainly spent not in memory but in expectation; for expectation refers to the future, memory to the past, and youth has a long future before it and a short past behind it: on the first day of one’s life one has nothing at all to remember, and can only look forward... They would always rather do noble deeds than useful ones: their lives are regulated more by moral feeling than by reasoning; and whereas reasoning leads us to choose what is useful, moral goodness leads us to choose what is noble. They are fonder of their friends, intimates, and companions than older men are, because they like spending their days in the company of others, and have not yet come to value either their friends or anything else by their usefulness to themselves. All their mistakes are in the direction of doing things excessively and vehemently. They disobey Chilon’s precept by overdoing everything; they love too much and hate too much, and the same thing with everything else. They think they know everything, and are always quite sure about it.
Day | Deeds | Expectation | Future | Hate | Life | Life | Love | Memory | Men | Nothing | Past | Precept | Usefulness | Youth | Deeds | Youth | Expectation | Friends | Think | Value |
A young man is not a proper hearer of lectures on political science; for he is inexperienced in the actions that occur in life, but its discussions start from these and are about these; and further, since he tends to follow his passions, his study will be vain and unprofitable, because the end aimed at is not knowledge but action. And it makes no difference whether he is young in years or youthful in character; the defect does not depend on time, but on his living, and pursuing each successive object, as passion directs. For to such persons, as to the incontinent, knowledge brings no profit; but to those who desire and act in accordance with a rational principle knowledge about such matters will be of great benefit.
Action | Character | Desire | Knowledge | Life | Life | Man | Object | Passion | Science | Study | Time | Will |