Series Twelve of Ethical Addresses (published in 1905) makes a significant departure from previous volumes in several dimensions. With this issue, two publications, Ethical Addresses and Ethical Record are combined (with an appropriate name change to Ethical Addresses and Ethical Record). Page 44 invites readers to purchase the "Farewell Edition" of Ethical Record; page 80 lists the contents of that volume. The Table of Contents lists the contents by the author/contributor last name but does not consistently list those items in the order of printing. (This practice continues for the remainder of the series.)
The Ethical Record was a quarterly publication of the New York Society for Ethical Culture, edited by Percival Chubb, independently published from April, 1888, until the last issue in December, 1904. The Hathi Trust shows digital copies of the first two (or three?) volumes available from multiple libraries. The Internet Archive shows several volumes digitized and available for download. Does NYSEC have more records of this serial?
The twelfth issue of Ethical Addresses and Ethical Record (ES&ER) also includes notice of a change in reporting from the International Ethical Union. In "The Ethical Movement in Various Countries" (pp. 167-180), Gustav Spiller (Secretary of the International Ethical Union) reports that, to reduce the costs of a separate publication in three languages, the IEU would begin sending its reports to the various "Ethical Centres" for publication in their local journals and newsletters. Spiller then reported on the activities of Ethical Societies in the US, England, Germany, Austria, France, Switzerland, Italy, New Zealand, and Japan.
A substantial portion of the volume is given over to a resource and guide for Ethical meetings created by William M. Salter: "Moral Aspiration and Song" (pp. 245-324). This sections includes readings for meditation, opening and closing words, responsive readings, and songs (with music).
On Sunday, January 1, 1905, three scholars addressed the Philadelphia Ethical Society from their diverse professional perspectives on the same topic: "The Ethical and Religious Outlook."
- Professor James H. Leuba (then at Bryn Mawr) was known for his work on the psychology of religion. His message on the shared topic was that, since the advance of scientific knowledge had rather thoroughly disproved the existence of a "transcendent" and "immanent" god, humankind would be much harmed if there no substitute for the "constant friend" on which so many had come to depend. Leuba argued that belief in god needed to be replaced, and that we have a duty to step into the gap created by science with the moral support needed by our fellow humans:
The "divine" duty now falls upon the individual, the family, and society at large. It belongs to them to so perfect themselves, to so organize their boundless physical and moral resources as to multiply steadfast and intelligent friendships, to generate a broad and deep confidence in the benevolent righteousness of their intentions and in their inexhaustive power. Physical want, absence of sympathy, moral isolation, and the varied unsatisfied cravings of a yearning soul, are to find their remedy in human fellowship and in varied social activities. (p. 149)
Leuba specifically identifies Ethical Societies as capable of filling these needs.
- Dickinson S. Miller (then at Columbia University) was known for his focus on the philosophy of mind and his criticism of William James. His message highlighted contemporary changes that he saw in Christian belief and practice, arguing that the ethics of Christianity would make a welcome partner for interfaith action with the Ethical Society.
- Morris Jastrow, Jr. (University of Pennsylvania) was known for his work in Eastern language philosophy, and history. Jastrow's message looked at the ongoing war between Russia and Japan (1904-1905) and the ethics of combatants: ". . . we are indeed entering on an era when higher ethical standards will be adopted in framing an international policy" (p. 160). Pivoting to the outlook for religion, Jastrow saw an increased emphasis on ethics in contemporary religions and gave a nod to Adler in that regard:
The career of this leader furnishes perhaps the greatest source of hopefulness for the ethical and religious outlook, for his achievements demonstrate that the world is as ready to listen to-day as it always has been to the teacher whose lips have been unsealed by the touch of the divine seraph, and whose fiery words, proceeding like swift arrows directly to our hearts, have the genuine ring of the prophet, inspired by the sense of the responsibility of each individual for his life and the life of others. (p. 166)
In addition to the above, two other new contributors are included in this volume:
- John Lovejoy Elliott - then an Associate Leader and Superintendent of the NYSEC Sunday-school;
- Zona Vallance - erstwhile Secretary of the Union of Ethical Societies (England).
Finally, the promotional inserts (pp. 44, 80, 212, and 244) lead to more entries for the Bibliography. Of special interest are the lists of individual lectures by Felix Adler and William M. Salter, which had been printed as separate pamphlets and available by mail order or at the library tables of their respective Societies during Sunday meetings. Many of the lectures on these lists can be determined to have been published in ES&ER, but others had not been so published as of 1905. One hopes that copies of these lectures have been sequestered in the archives of of NYSEC and Philadelphia (if not Chicago) and, if located, digitized for greater access.
Now, really finally, I note that my personal attention was snagged by Adler's lecture, "Shall Ostracism be Used by Religious Societies in the Struggle Against Public Iniquity?" (pp. 181-202). TBH, I thought it looked like Adler would be giving early support to cancel culture, but he surprised me. (Don't scold. I'm still getting to know the guy. He's actually full of surprises.)
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