5 paragraph written martin luther king jr essay

Martin Luther King Essay for Students and Children

500+ words essay on martin luter king.

Martin Luther King Jr. was an African-American leader in the U.S. He lost his life while performing a peaceful protest for the betterment of blacks in America. His real name was Michael King Jr. He completed his studies and attained a Ph.D. After that, he joined the American Civil Right Movement. He was among one of the great men who dedicated their life for the community.

Reason for Martin Luther King to be famous

There are two reasons for someone to be famous either he is a good man or a very bad person. Martin Luther King was among the good one who dedicated his life to the community. Martin Luther King was also known as MLK Jr. He gained popularity after he became the leader and spokesperson of the Civil Rights Movement in the 1950s and 1960s.

Martin Luther King was an American activist, minister, and humanitarian. Also, he had worked for several other causes and actively participated in many protests and boycotts. He was a peaceful man that has faith in Christian beliefs and non-violence. Also, his inspiration for them was the work of Mahatma Gandhi and Nelson Mandela. For his work in the field of civil rights, the Nobel Committee awarded him the Nobel Peace Prize.

He was a great speaker that motivated the blacks to protest using non-violence. Also, he uses peaceful strategies like a boycott, protest march , and sit-ins, etc. for protests against the government.

Impact of King

King is one of the renowned leaders of the African-American who worked for the welfare of his community throughout his life. He was very famous among the community and is the strongest voice of the community. King and his fellow companies and peaceful protesters forced the government several times to bend their laws. Also, kings’ life made a seismic impact on life and thinking of the blacks. He was among one of the great leaders of the era.

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Humanitarian and civil rights work

As we know that King was a civic leader . Also, he has taken part in many civil right campaigns and boycotts like the Bus Boycott, Voting Rights and the most famous March on Washington. In this march along with more than 200,000 people, he marched towards Washington for human right. Also, it’s the largest human right campaign in U.S.A. history. During the protest, he gave a speech named “I Have a Dream” which is history’s one of the renowned speeches.

Death and memorial

During his life working as a leader of the Civil Rights Movement he makes many enemies. Also, the government and plans do everything to hurt his reputation. Martin Luther King was assassinated in 1968. Every year the US celebrates his anniversary as Martin Luther King Jr. day in the US. Also, they honored kings’ memory by naming school and building after him and a Memorial at Independence Mall.

Martin Luther King was a great man who dedicated his whole life for his community. Also, he was an active leader and a great spokesperson that not only served his people but also humanity. It was due to his contribution that the African-American got their civil rights.

Essay Topics on Famous Leaders

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• Martin Luther King

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Home — Essay Samples — Social Issues — Martin Luther King — Rhetorical Analysis of Martin Luther King’s Historic Speech

Rhetorical Analysis of Martin Luther King's Historic Speech

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Published: Mar 6, 2024

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Martin Luther King Essay | Essay on Martin Luther King for Students and Children in English

February 12, 2024 by Prasanna

Martin Luther King Essay: Martin Luther King Jr. was one of the pioneers who fought for the black people’s civil rights movement in America. He was a national figure and a brilliant orator who knew what to say to make any person understand his heart.

He stayed true to his morals and values throughout his activism. King set the foundation for racial equality from the 1950s till his death in 1968 that continues even today. His leadership and work were the reason for the end of legal segregation across America. In all that he did, he followed non-violence as his fundamental base. This was something that was an influence of Mahatma Gandhi and his role in the independence of India. He is well known for his speech ‘I have a dream,’ and a year after this speech, the law prohibiting racial discrimination was passed by President Johnson in 1964.

You can also find more  Essay Writing  articles on events, persons, sports, technology and many more.

Long and Short Essays on Martin Luther King for Students and Kids in English

We provide children and students with essay samples on a long essay of 500 words and a short essay of 150 words on the topic “Martin Luther King” for reference.

Short Essay on Martin Luther King 250 Words in English

Short Essay on Martin Luther King is usually given to classes 1, 2, 3, 4, 5, and 6.

Martin Luther King Jr. made a statement about how sometimes people must make decisions because it is right, regardless of whether it is safe. This is a testament to the work that he did and the legacy he left behind. He was born Michael King Jr. on the 15th of January 1929, in Georgia to Reverend Michael King Sr. and Alberta King. He began his activism in the 1950s after his education and marriage.

The incident that launched him as a national figure and spokesman for the civil rights movement was the Montgomery bus boycott that lasted for 385 days. He followed the Gandhian principles of non-violence in his work and leadership of the Southern Christian Leadership Conference. In 1964, he was awarded the Nobel Peace Prize for his work for the rights of the Afro-American population.

Martin Luther King Jr. was an activist that fought for the rights of the Afro-American population. He was also a Baptist minister, an influence that came from his father, Reverend Michael King Sr. He fought for an America where all peoples, regardless of color and race, would live together in harmony.

He took part in and organized various non-violent protests, sit-ins, marches for the sake of his cause. He challenged people to think and fight for equality instead of submitting to the racial discrimination and humiliation that was legal. His work was rewarded with the legal revoking of the segregation and racial discrimination prevalent across the country. He was also the President of the Southern Christian Leadership Conference.

But while King’s work saw the fruit, he was also met with strong and intense opposition, not only from those that were racist but from the government itself. He was accused of being a communist and was placed under the constant surveillance of the FBI. He lost the President’s favor due to his stance on what was happening in Vietnam. He worked fiercely for 13 years until his assassination in 1968. He was awarded the Nobel Peace Peace Prize in 1964.

Introduction

Martin Luther King is the first person that comes to mind when we talk about the fight for racial equality in America. He lived from 1929-1968 and spent 13 years fighting against racial segregation and discrimination. His father was the source of his Baptist ideals, and his activism as Reverend Michal King Sr. was also a civil rights activist.

King grew up facing racial discrimination, and instead of swallowing his anger, he set about to make a change in a system that legally made space for segregation. He urged people to do the same and led movements, protests, marches, and sit-ins to this effect. He led the Montgomery bus boycott that ended racial segregation in Montgomery. He continued his work and leadership, and while he saw success, there were consequences. He was often imprisoned for his work and even survived a knife attack. None of these things could stop him and continued working, keeping the non-violent principles as the basis for his work. He found inspiration in the lives and work of leaders like Mahatma Gandhi and Nelson Mandela. His famous speech ‘I have a dream,’ was at a march to the Lincoln Memorial in Washington. The very next year, the law prohibiting racial discrimination was passed by President Johnson in 1964.

King’s work ended prematurely in 1968 as James Earl Ray assassinated him. The Civil Rights Act of 1968 was passed soon after King’s assassination, and his legacy lives on even today.

Martin Luther King Essay 400 Words in English

Martin Luther King Jr. made a statement about how sometimes people must make decisions because it is right, regardless of if it is safe or not. This is a testament to the work that he did and the legacy he left behind. He was born Michael King Jr. on the 15th of January 1929, in Georgia. He was one of the three children that Reverend Michael King Sr. and Alberta King had. He grew up with a strong Christian influence as a child from his family. He was also co-pastor with his father until his death at the Ebenezer Baptist Church.

Childhood and Education

King spent all his childhood in a segregated neighborhood in Atlanta, Georgia, that was the south. But when he came to Morehouse for his freshman year and had an opportunity to see equality and something radically different from home – the lack of segregation. He graduated in 1948 with a Bachelor of Arts from Morehouse.

Life and Activism

Martin Luther King is well known for his leadership and participation in fighting for black people’s right to vote, and desegregation among other fundamental rights. King was a leader of the Southern Christian Leadership Conference till his death and came to the forefront with the Montgomery Bus Boycott.

In 1955, Claudette Corvin and Rosa Parks refused to give up their seats for white people on the bus in separate incidents. This sparked off the Montgomery bus boycott that King led. It lasted for 385 days, and this incident resulted in removing segregation on public buses in Montgomery. This boycott launched King into a national figure and spokesman for the movement against racial discrimination.

Death and Memorial

In 1968, King was in Tennessee in support of sanitation workers on strike. He was assassinated before he was able to complete what he had planned for this rally. James Earl Ray shot him on the 4th of April, causing a wound that turned to be fatal. Over time memorials were made in his honor in America and across the world, recognizing his work.

King is today known as a pioneer for civil rights, and the fight that he began is a fight that continues to date. While his dream has yet to come true, many are working tirelessly and carrying the mantle he left behind.

Long Essay on Martin Luther King 500 Words in English

Long Essay on Martin Luther King is usually given to classes 7, 8, 9, and 10.

Martin Luther King Jr. in one of his letters from Birmingham prison said that through painful experience alone we can know that freedom is not something that is freely given. The ones who do not have it, must demand it. It shows his grit and perseverance even in the face of opposition. King was a civil rights activist for the Afro-American people. Never forgetting his ideals and principles of non-violence, he fought for the freedom of his people. His leadership was pivotal in legally putting an end to racial segregation in America.

Racism was something that he was acutely aware of as he grew up. Right from the age of six, his friendship with a white boy was taken away when his parents decided that they did not want their son to associate with a black boy. His father played a significant role in educating King about the long history of oppression and racism that his people had faced in America for years. His father was also someone who took a stand against segregation and discrimination when he could. Something that King watched that left a deep impression upon him.

Adolescence

Growing older, King began to hate the whites for the racism he had seen and gone through. He also began to stray from what he had learned in his Baptist upbringing. The oratory skills that King would later be famous for began to bloom around his adolescence. The very first speech that he gave was in his junior year. He said that the black Americans still wear chains, though slavery was abolished years ago. Even a highly esteemed black man is still inferior to the cruelest white man. On his ride home with his teacher on the bus, he was ordered by the driver to stand to let the white passengers sit down. He refused to until his teacher said that he should do what was told, as he would be breaking the law otherwise. When he wrote of the bus ride, he recorded that it was the angriest he had ever been.

King spent all his childhood in a segregated neighborhood and had a chance to see the opposite in Connecticut. He came to Morehouse here for his freshman year and had an opportunity to see things from a new perspective. Here was also where King reconciled with his Baptist upbringing. He graduated in 1948 with a Bachelor of Arts from Morehouse.

Marriage and Ministry

In 1953, he married Coretta Scott and were parents to four children, Yolanda King, Martin Luther King III, Dexter Scott King, and Bernice King. It was also in the 1950s that his activism began, which he continued till his death.

King became the pastor of the Dexter Avenue Baptist Church in Alabama in 1954. He was also a member of the executive committee of the National Association for the Advancement of Coloured People.

In 1955, Claudette Corvin and Rosa Parks refused to give up their seats for white people on the bus in separate incidents. This sparked off the Montgomery bus boycott that King led. It lasted for 385, during which King’s house was bombed. He was arrested as well, but this incident resulted in removing segregation on public buses in Montgomery. This boycott launched King into a national figure and spokesman for the movement against racial discrimination.

With other civil rights activists, King came together and founded the Southern Christian Leadership Conference in 1957. Among other purposes, this group was to organize non-violent protests and movements in their pursuit of ensuring civil rights for all, regardless of race. King was a leader of the SCLC till his death.

Governmental Opposition

While he found favor in some officials’ eyes, he put himself squarely in opposition to the President when he spoke against the war in Vietnam. King not only fought for his people but spoke out against all injustice whenever he could. He was also branded a communist by the FBI and was under constant surveillance. So much so that when he was assassinated, it was speculated whether it was the work of just one man or King’s death was a part of a bigger conspiracy.

James Earl Ray was the man who ended King’s long fight against racial discrimination. King was fatally shot, and not even surgery could save him. His death caused nationwide rioting, which took great effort to put an end to.

Essay on Martin Luther King Conclusion

King was one of a kind. He refused to watch oppression take place and do nothing about it. He did his best to change the system to bring about equality and justice to all. His words and ideas are still today held as significant and radical. He changed not only his nation but the whole world.

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Martin Luther King Jr.

By: History.com Editors

Updated: January 25, 2024 | Original: November 9, 2009

Martin Luther King Jr. was a social activist and Baptist minister who played a key role in the American civil rights movement from the mid-1950s until his assassination in 1968. King sought equality and human rights for African Americans, the economically disadvantaged and all victims of injustice through peaceful protest. He was the driving force behind watershed events such as the Montgomery Bus Boycott and the 1963 March on Washington , which helped bring about such landmark legislation as the Civil Rights Act and the Voting Rights Act . King was awarded the Nobel Peace Prize in 1964 and is remembered each year on Martin Luther King Jr. Day , a U.S. federal holiday since 1986.

When Was Martin Luther King Born?

Martin Luther King Jr. was born on January 15, 1929, in Atlanta, Georgia , the second child of Martin Luther King Sr., a pastor, and Alberta Williams King, a former schoolteacher.

Along with his older sister Christine and younger brother Alfred Daniel Williams, he grew up in the city’s Sweet Auburn neighborhood, then home to some of the most prominent and prosperous African Americans in the country.

Did you know? The final section of Martin Luther King Jr.’s iconic “I Have a Dream” speech is believed to have been largely improvised.

A gifted student, King attended segregated public schools and at the age of 15 was admitted to Morehouse College , the alma mater of both his father and maternal grandfather, where he studied medicine and law.

Although he had not intended to follow in his father’s footsteps by joining the ministry, he changed his mind under the mentorship of Morehouse’s president, Dr. Benjamin Mays, an influential theologian and outspoken advocate for racial equality. After graduating in 1948, King entered Crozer Theological Seminary in Pennsylvania, where he earned a Bachelor of Divinity degree, won a prestigious fellowship and was elected president of his predominantly white senior class.

King then enrolled in a graduate program at Boston University, completing his coursework in 1953 and earning a doctorate in systematic theology two years later. While in Boston he met Coretta Scott, a young singer from Alabama who was studying at the New England Conservatory of Music . The couple wed in 1953 and settled in Montgomery, Alabama, where King became pastor of the Dexter Avenue Baptist Church .

The Kings had four children: Yolanda Denise King, Martin Luther King III, Dexter Scott King and Bernice Albertine King.

Montgomery Bus Boycott

The King family had been living in Montgomery for less than a year when the highly segregated city became the epicenter of the burgeoning struggle for civil rights in America, galvanized by the landmark Brown v. Board of Education decision of 1954.

On December 1, 1955, Rosa Parks , secretary of the local chapter of the National Association for the Advancement of Colored People ( NAACP ), refused to give up her seat to a white passenger on a Montgomery bus and was arrested. Activists coordinated a bus boycott that would continue for 381 days. The Montgomery Bus Boycott placed a severe economic strain on the public transit system and downtown business owners. They chose Martin Luther King Jr. as the protest’s leader and official spokesman.

By the time the Supreme Court ruled segregated seating on public buses unconstitutional in November 1956, King—heavily influenced by Mahatma Gandhi and the activist Bayard Rustin —had entered the national spotlight as an inspirational proponent of organized, nonviolent resistance.

King had also become a target for white supremacists, who firebombed his family home that January.

On September 20, 1958, Izola Ware Curry walked into a Harlem department store where King was signing books and asked, “Are you Martin Luther King?” When he replied “yes,” she stabbed him in the chest with a knife. King survived, and the attempted assassination only reinforced his dedication to nonviolence: “The experience of these last few days has deepened my faith in the relevance of the spirit of nonviolence if necessary social change is peacefully to take place.”

Southern Christian Leadership Conference

Emboldened by the success of the Montgomery Bus Boycott, in 1957 he and other civil rights activists—most of them fellow ministers—founded the Southern Christian Leadership Conference (SCLC), a group committed to achieving full equality for African Americans through nonviolent protest.

The SCLC motto was “Not one hair of one head of one person should be harmed.” King would remain at the helm of this influential organization until his death.

In his role as SCLC president, Martin Luther King Jr. traveled across the country and around the world, giving lectures on nonviolent protest and civil rights as well as meeting with religious figures, activists and political leaders.

During a month-long trip to India in 1959, he had the opportunity to meet family members and followers of Gandhi, the man he described in his autobiography as “the guiding light of our technique of nonviolent social change.” King also authored several books and articles during this time.

Letter from Birmingham Jail

In 1960 King and his family moved to Atlanta, his native city, where he joined his father as co-pastor of the Ebenezer Baptist Church . This new position did not stop King and his SCLC colleagues from becoming key players in many of the most significant civil rights battles of the 1960s.

Their philosophy of nonviolence was put to a particularly severe test during the Birmingham campaign of 1963, in which activists used a boycott, sit-ins and marches to protest segregation, unfair hiring practices and other injustices in one of America’s most racially divided cities.

Arrested for his involvement on April 12, King penned the civil rights manifesto known as the “ Letter from Birmingham Jail ,” an eloquent defense of civil disobedience addressed to a group of white clergymen who had criticized his tactics.

The 1968 Sanitation Workers’ Strike That Drew MLK to Memphis

With the slogan, "I am a man," workers in Memphis sought financial justice in a strike that fatefully became Martin Luther King Jr.'s final cause.

Behind Martin Luther King’s Searing ‘Letter from Birmingham Jail’

King penned of the civil rights movement's seminal texts while in solitary confinement, initially on the margins of a newspaper.

How an Assassination Attempt Affirmed MLK’s Faith in Nonviolence

The civil rights leader was attacked in 1958 by Izola Ware Curry, a decade before his murder.

March on Washington

Later that year, Martin Luther King Jr. worked with a number of civil rights and religious groups to organize the March on Washington for Jobs and Freedom, a peaceful political rally designed to shed light on the injustices Black Americans continued to face across the country.

Held on August 28 and attended by some 200,000 to 300,000 participants, the event is widely regarded as a watershed moment in the history of the American civil rights movement and a factor in the passage of the Civil Rights Act of 1964 .

"I Have a Dream" Speech

The March on Washington culminated in King’s most famous address, known as the “I Have a Dream” speech, a spirited call for peace and equality that many consider a masterpiece of rhetoric.

Standing on the steps of the Lincoln Memorial —a monument to the president who a century earlier had brought down the institution of slavery in the United States—he shared his vision of a future in which “this nation will rise up and live out the true meaning of its creed: ‘We hold these truths to be self-evident, that all men are created equal.'”

The speech and march cemented King’s reputation at home and abroad; later that year he was named “Man of the Year” by TIME magazine and in 1964 became, at the time, the youngest person ever awarded the Nobel Peace Prize .

In the spring of 1965, King’s elevated profile drew international attention to the violence that erupted between white segregationists and peaceful demonstrators in Selma, Alabama, where the SCLC and Student Nonviolent Coordinating Committee (SNCC) had organized a voter registration campaign.

Captured on television, the brutal scene outraged many Americans and inspired supporters from across the country to gather in Alabama and take part in the Selma to Montgomery march led by King and supported by President Lyndon B. Johnson , who sent in federal troops to keep the peace.

That August, Congress passed the Voting Rights Act , which guaranteed the right to vote—first awarded by the 15th Amendment—to all African Americans.

Assassination of Martin Luther King Jr.

The events in Selma deepened a growing rift between Martin Luther King Jr. and young radicals who repudiated his nonviolent methods and commitment to working within the established political framework.

As more militant Black leaders such as Stokely Carmichael rose to prominence, King broadened the scope of his activism to address issues such as the Vietnam War and poverty among Americans of all races. In 1967, King and the SCLC embarked on an ambitious program known as the Poor People’s Campaign, which was to include a massive march on the capital.

On the evening of April 4, 1968, Martin Luther King was assassinated . He was fatally shot while standing on the balcony of a motel in Memphis, where King had traveled to support a sanitation workers’ strike. In the wake of his death, a wave of riots swept major cities across the country, while President Johnson declared a national day of mourning.

James Earl Ray , an escaped convict and known racist, pleaded guilty to the murder and was sentenced to 99 years in prison. He later recanted his confession and gained some unlikely advocates, including members of the King family, before his death in 1998.

After years of campaigning by activists, members of Congress and Coretta Scott King, among others, in 1983 President Ronald Reagan signed a bill creating a U.S. federal holiday in honor of King.

Observed on the third Monday of January, Martin Luther King Day was first celebrated in 1986.

Martin Luther King Jr. Quotes

While his “I Have a Dream” speech is the most well-known piece of his writing, Martin Luther King Jr. was the author of multiple books, include “Stride Toward Freedom: The Montgomery Story,” “Why We Can’t Wait,” “Strength to Love,” “Where Do We Go From Here: Chaos or Community?” and the posthumously published “Trumpet of Conscience” with a foreword by Coretta Scott King. Here are some of the most famous Martin Luther King Jr. quotes:

“Injustice anywhere is a threat to justice everywhere.”

“Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that.”

“The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy.”

“Freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed.”

“The time is always right to do what is right.”

"True peace is not merely the absence of tension; it is the presence of justice."

“Our lives begin to end the day we become silent about things that matter.”

“Free at last, Free at last, Thank God almighty we are free at last.”

“Faith is taking the first step even when you don't see the whole staircase.”

“In the end, we will remember not the words of our enemies, but the silence of our friends.”

"I believe that unarmed truth and unconditional love will have the final word in reality. This is why right, temporarily defeated, is stronger than evil triumphant."

“I have decided to stick with love. Hate is too great a burden to bear.”

“Be a bush if you can't be a tree. If you can't be a highway, just be a trail. If you can't be a sun, be a star. For it isn't by size that you win or fail. Be the best of whatever you are.”

“Life's most persistent and urgent question is, 'What are you doing for others?’”

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128 Martin Luther King Topics & Essay Examples

Looking for Martin Luther King topics to research? Being one of the most prominent human rights activists in the 20th century, MLK is definitely worth writing about!

🔝 Top Martin Luther King topics to Write about

🏆 best martin luther king essay examples, 👨🏿 martin luther king essay titles, 🎓 creative titles for mlk essay, ❓ research questions about martin luther king.

Martin Luther King Jr. was an American Baptist minister and a civil rights defender who rose to fame in 1955. In his iconic “I have a dream” speech, he talked about civil and economic rights for people of color in the US.

In your Martin Luther King essay, you might want to focus on his ideas and philosophy. Why is MLK considered a hero? How did he change the world? In your paper, you can answer these questions. Another option is to look at the main themes Martin Luther King touched upon in his speeches. One more idea is to analyze the key quotes of MLK. Whether you are assigned an argumentative essay or a research paper, this article will be helpful. It contains a list of catchy MLK essay titles, best Martin Luther King topics, and research questions. Martin Luther King essay examples are added to inspire you even more.

• Martin Luther King: ideas and philosophy
• Why is MLK considered a hero?
• The Montgomery bus boycott: the significance
• I have a dream: rhetorical analysis
• MLK and the idea of peaceful protest
• Assassination of Martin Luther King
• Martin Luther King Jr. and Christian ideas
• Martin Luther King and his views on the Vietnam war
• MLK: the role in popular culture
• MLK assassination: conspiracy theories
• Martin Luther King’s I Have a Dream Speech One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination…….
• The Comparison of the Speeches by Martin Luther King and Alicia Garza Both speeches address the same issue that concerns the inequality that exists in the US society when it comes to the rights of black and white people.
• I Have a Dream Speech Analysis The speech has become a symbol of a new era of freedom and symbol of the American civil rights movement.”I Have a Dream” is a representation of the “America Dream” about a free and equal […]
• “Letter From Birmingham Jail” Rhetorical Analysis Essay He supports his argument in the next paragraph, where he puts it across that they have been governed by a combination of unjust and just law whereby there is a need to separate the two.
• Martin Luther King Jr. vs. Nelson Mandela Letter from Birmingham jail was directed to the people and the eight white clergy members in Birmingham who condemned the actions of Martin Luther in public.
• Use of Pathos: Martin Luther King’s “I Have a Dream” During his lifetime, Martin Luther King Junior had the privilege of giving several speeches whose main theme in almost all was on the freedom of the black Americans.’I have a dream’ was among the many […]
• Ethical Leadership: Martin Luther King All individuals were expected to consider his actions and embrace the idea of morality. Through the use of a positive community culture and empowerment tactics, King managed to model such desirable behaviors.
• Martin Luther King and Winston Churchill’s Leadership Styles This move that paved the way for his growth in the military career later led to his emergence as a renowned leader in Britain and across the world.
• Martin Luther King’s Speech: A Summary King noted that the constitution and the Declaration of Independence guaranteed the freedom and equality of all the citizens of the country.
• Comparing the Oratory Styles and Impact of Martin Luther King Jr. and Alicia Garza On the other hand, Alicia Garza also displays a level of passion and charisma that captures the attention of her audience.
• Martin Luther King Jr. as a Born Leader King was a trait leader, as he was able to translate his vision or his dream to others and make them enthusiastic about it.
• Martin Luther King Jr.’s and Alicia Garza’s Speeches Comparison He demonstrates inspiration and magnetism, explaining the history of the issues affecting the audience. Garza is passionate about leaving her home and joining the movements on the streets to pass the message of freedom.
• Analysis of “I Have a Dream “, by Martin Luther King, Jr. They are used in the speech to capture the attention of the audience. Repetition is used throughout the speech to put an emphasis on the main idea of the message.
• “The Quest for Peace and Justice” by Martin Luther King King states that poverty is one of the main problems for the global community, both in developing and economically developed countries.
• Martin Luther King Jr’s “I Have a Dream” Speech Critique The purpose of the king’s speech was to motivate the endorsement of change within the Americans, and the state, in relation to Americans’ inappropriate views towards unlike races or tribal groups in America.
• Martin Luther King Jr.’s and Malcolm X’s Leadership Styles Thesis: Martin Luther King and Malcolm X were both charismatic leaders, but the latter was more of a transformational leader as well because of his idealistic views and his ability to inspire his followers to […]
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• How could King be more upset with moderate whites than violent extremists like clansmen? In his letter, King is trying to persuade and win the authority of the white man who in the real sense had acted as a hindrance to the attainment of the various goals of the […]
• Speech Evaluation: Martin Luther King, Jr. The analysis of the speech helps to understand various tools and techniques, which he implemented to find the way to reach the audience.
• Martin Luther King’s Psychological Portrait Martin Luther King is one of the most prominent figures in the history of the United States who had a profound impact on the development of the country.
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• Historical Figures: Martin Luther King Jr. In his speeches, he also addressed controversial and urgent topics like the war in Vietnam and poverty opposing the policies that instigated it.’Freedom’ the word that he often used had the central place in his […]
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• Analysis of the Kings Letter From Birmingham Jail From the biblical stand, the king was justified to move in the hope that his contributions would bring change in the destined world.
• The Martin Luther King Jr. Memorial of Honor The design of the memorial refers to the line about a stone of hope in Dr. The creative expression in the monument thoroughly captures the people’s perception of Dr.King.
• Martin Luther King Jr.’s Legacy and Modern-Day Criticism King was linked to the development of the civil rights movement as it was considered to cause a lot of revolution in the country through the use of peaceful demonstrations, which succeeded in the attainment […]
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• Martin Luther King’s Leadership Approach Moreover, King was part of the change and provided a good example to the people making the crowd trust the idea of equality in the country.
• The Speeches by Martin Luther King and Malcolm X I want to thank you for this interesting and properly built discussion about how justice and the law are combined in the speeches by Martin Luther King and Malcolm X. The indefatigable aggressiveness of the […]
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• Martin Luther King’s Speech “I Have a Dream” In conclusion, it is necessary to note that King’s speech is still relevant as nowadays, African Americans, immigrants, and females do not have opportunities that they would have in the world of justice.
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• A Short Biography of Martin Luther King, Jr The aim of the proposed study is to explore the factors between the occurrence of King’s principles in a world of racial discrimination and the impact of non-violence and civil disobedience in the world of […]
• Rousseau’s the Social Contract vs. Martin Luther King His “Social Contract” is one of the most intriguing writings of Rousseau because he defends man, though being part of the society has its own right in terms of privacy.
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• Martin Luther King Jr.’s Social and Political Philosophy C: “An unjust law is a code that is out of harmony with the moral law”. C: “An unjust law is a human law that is not rooted in eternal law and natural law”.
• “I Have a Dream” by Martin Luther King: What We Already Achieved Martin Luther King is a figure of world significance whose famous speech influenced millions of people and led to significant reforms in the U.S. Yet, there are still certain areas in which the U.S.and would […]
• “Letter from a Birmingham Jail” by Martin Luther King The fact that the word segregation was used in the second half of the 20th century is astonishing. In 1963, the city of Birmingham was considered a fortress of segregation.
• The Speech “I Have a Dream” by Martin Luther King It could be said that the primary goal of the paper is to examine the effectiveness of the speech while evaluating the impact on the audience, occasion, speaker, and the lines of the speech.
• Dr. Martin Luther King’s Speech I Have a Dream For example, at the beginning of the speech where he began by lamenting on the precarious justice system in the United States that was tilted against the Negros, he figuratively used the terms “promissory note,” […]
• Martin Luther King’s Leadership in Historical Context The ideological commitment, articulation of the values, and the goals of the civil rights movements made King one of the leaders of all time.
• “Letter from a Birmingham Jail” by Luther King Throughout, however, he refers back to the notion of time, the moment, and in this, he is addressing the concept of Kairos.
• “I Have a Dream” Speech by Martin Luther King Jr Unlike previous presentations, the speech had an influence on the overall realization and implementation of statutory provisions that were critical to the sustenance of equality and justice in society.
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• Martin Luther King, Jr. Civil Rights Movement Martin Luther King noticed the negative trend and he took his stand to make people see the devastating effects of the war.
• Loury, Douglass, and King Jr. Loury addressed the challenge to liberals and conservatives that was in the spirit of Martin Luther King, Jr. Loury found it difficult to sell the idea of self help and reliance among the black because […]
• The Life and Work of Martin Luther King Jr. In this case, he can be boldly referred to as one of the best orators that the country has ever had. As a matter of fact, this march was done to demand for freedom and […]
• Martin Luther King Junior Other clauses repeated in the speech include; ‘Now is the time’ found in the sixth paragraph of the speech, where Martin was emphasizing that the time of freedom had come.’Let freedom ring’ is another clause […]
• Martin Luther King’s Last Speech He says that just like the biblical Jews who suffered in the wilderness, but their descendants finally reached the Promised Land, so will the descendants of the black people in the United States.
• Obtaining Objective Truth in Regards to Martin Luther King’s Role in the Fight for Equality in the United States Historians and Scholar’s View of Martin Luther King’s Role in the Fight for Equality in the United States Historians and scholars have made a lot of contributions to discovering the life of Martin Luther King […]
• Martin Luther King, Jr. He observed that the Whites had continually segregated and oppressed the Negroes despite the fact that, the latter had tried to emancipate themselves from the demeaning chains of racial prejudice and segregation that clouded the […]
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• Martin Luther King Jr. “I Have a Dream“ Martin Luther King is optimistic that African Americans will have basic rights including voting and other social rights in the future.
• Dr. Martin Luther King, Jr. National Memorial Foundation The Memorial is located in the South West region of the National Mall. It is believed that Martin Luther King, Jr.influenced and continues to influence every visitor in the museum.
• Martin Luther King and The March on Washington To elaborate his point of view he refers to the Constitution which stated that people were equal in terms of their political rights, and shows how African-Americans were disfranchised by the government.
• Martin Luther King and Malcolm X Although Malcolm X did not favor violence, he had a strong objection on the subject of nonviolence philosophy on the blacks.
• Forgiveness in Martin Luther’s Movement for Rights Blacks The bible teachings tell us that God exists in the holy trinity and the only way to forgive others is for us to be able to forgive our own transgressions.
• The Fight for Equality in Martin Luther King’s Life and Writings The south was defeated and as such one of the effects of the war was to help reconstruct this region by putting in democratic laws.
• Analyzing Martin Luther Speech “I Have a Dream” It is also imperative to note that Luther is addressing all Americans, both white and black, and hence the use of words “we” and “our”.
• Changing the Unjust Laws: “Letter From Birmingham Jail” Therefore, the main aim of the letter was to push for the changing of the unjust laws as well as upholding the Supreme Court ruling of the year 1954.
• The Dangers of Dogmatism With Approaches Adopted by Martin Luther King Jr and Plato Moreover, King justified his pursuit of justice on the streets from the fact that the protests he organized were essentially peaceful and nonviolent; meaning that all he was trying to do was get his message […]
• Reliability of King’s arguments The major conclusion of the part of Martin Luther King’s speech touching upon the issue of Ho Chi Min’s land reform is that this reform was benevolent for the peasants, and can be categorized as […]
• Comparing Views on the Feminism of Wollstonecraft and Martin Luther King This means that if women are given and encouraged to have the same level of education as the men than the society would be a much better place as both the female and male genders […]
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• The Black Arts Era: Contributions of Malcolm X & Martin Luther King Jr. The era was heralded by the establishment of the Black Arts Movement in Harlem in the decade of the 1960s. Many historians view this movement as the artistic arm of the Black Power movement, representing […]
• Motivation Evaluation: Martin Luther King Jr. This enables us to understand the humanistic and diversity views of motivation in King. A diversity view of motivation points out the fact that King was a realist and pragmatic in his approaches.
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• “Why We Can’t Wait” a Historical Document by Martin Luther King Jr. Many of the exceptional leaders in the past have spent some time in detention centers due to their aspiration to transform the society.
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Martin Luther King Jr declaring the Freedom Rides will continue at a press conference in Montgomery, Alabama, June 1961. Photo by Bruce Davidson/Magnum

All that we are

The philosophy of personalism inspired martin luther king’s dream of a better world. we still need its hopeful ideas today.

by Bennett Gilbert   + BIO

On 25 March 1965, the planes out of Montgomery, Alabama were delayed. Thousands waited in the terminal, exhausted and impassioned by the march they had undertaken from Selma in demand of equal rights for Black people. Their leader, Martin Luther King, Jr, waited with them. He later reflected upon what he’d witnessed in that airport in Alabama:

As I stood with them and saw white and Negro, nuns and priests, ministers and rabbis, labor organizers, lawyers, doctors, housemaids and shopworkers brimming with vitality and enjoying a rare comradeship, I knew I was seeing a microcosm of the mankind of the future in this moment of luminous and genuine brotherhood.

In the faces of the exhausted marchers, King saw the hope that sustained their hard work against the violence and cruelty that they had faced. It is worth asking: why was King moved to try to create a better world? And what sustained his hope?

A clue can be found in the PhD dissertation he wrote at Boston University Divinity School in 1955:

Only a personal being can be good … Goodness in the true sense of the word is an attribute of personality.

The same is true of love. Outside of personality loves loses its meaning …

What we love deeply is persons – we love concrete objects, persistent realities, not mere interactions. A process may generate love, but the love is directed primarily not toward the process, but toward the continuing persons who generate that process.

King subordinates everything to the flourishing of human persons because goodness in this world has no home other than that of persons. Their wellbeing is what makes the events of our lives and of our collective history worthy of effort and care. In order to demonstrate that we are worth the struggle within and among ourselves, King sought to find love between the races and classes on the basis of philosophical claims about personhood. A decade after his dissertation, he was at the forefront of the Civil Rights movement, marching to Montgomery.

Can we still grasp and live the hope that King found? Capitalism, imperialism, nationalism, racism – like iron filings near a magnet, all these historical forces seem to be pulled together today into one fatal, immiserating direction. They teach us hateful ways to behave and promote heinous vices such as pride and greed. Desires flee beyond prudent limits and rush toward disaster. It seems we are not worth all that we used to think we are worth. Can we replace our narcissism with a virtuous self-regard? The philosophical tradition of personalism tells us that we can and do have hope for our future.

K ing’s hope came from his understanding of Christianity through the philosophy of personalism. He largely acquired this line of thought during his graduate studies at Boston. His advisors in Divinity School had been students of Borden Parker Bowne (1847-1910), the first philosophy professor at Boston University. Bowne founded Boston personalism, which, with William James’s pragmatism , was one of the two earliest American schools of philosophy. For Bowne, personhood is not the bundles of characteristics we call ‘personality’. Instead, it is the intelligence that makes reality coherent and meaningful. The core of his thought is that personhood is ‘the deepest thing in existence … [with] intellect as the concrete realisation and source’ of being and causality.

Bowne says that if we dismiss abstractions because they are static and have no force in the world, what is left is solely the ‘power of action’. Action for Bowne is intelligence understood as a force that activates the concrete reality of things. This reality is not static substance but the ceaseless business of the effect that entities have on other entities. Personhood is the non-material and non-biological power of relations among things, which activates all the processes of the world. Reality itself is thus deeply personal. Without personhood, it would be atomised and inactive – and therefore unintelligible. In Bowne’s view, only the concept of intelligent selves is adequate for explaining how things are constituted and inter-related. Being is nothing without causality; causality is nothing without intelligence. Reality is nothing without idea; idea is nothing without reality. This intimate connection of mind and the world means that nothing can be understood apart from the intelligence that perceives and understands it, replacing inert substances with the ever-flowing labours of our human need to find meaning in life as we encounter it.

Personalism always begins its analysis of reality with the person at the centre of consciousness

Bowne’s ideas had many predecessors, from Latin Christianity through Immanuel Kant, using many different theories and concepts, about what a human being is and about the personhood of God in its relation to our own personhood. His forceful argumentation influenced James, who helped found the American philosophical tradition of pragmatism shortly after Bowne’s first books were published and who drew increasingly close to personalism, as did the idealist philosopher Josiah Royce. Bowne was at the centre of this troika of canonical American philosophers at the turn of the 20th century. His teaching rippled out through personalist philosophers on the West Coast and through his students at Boston, notably Edgar S Brightman and Harold DeWulf, both of whom later became teachers of King.

Many other forms of personalism had been developed in Europe in the previous century: theistic and non-theistic, socialist or communitarian and libertarian, abstractly metaphysical and concretely ethical. It is more an approach to thinking than a method, doctrine or school. Personalism always begins its analysis of reality with the person at the centre of consciousness, to which it attaches the most profound worth. Some versions develop this through ontology or metaphysics; some, through theologies associated with most denominations of the Abrahamic religions; and some, through the intersubjective and communitarian nature of human life. My own version makes the structure of moral meaningfulness the first step and first philosophy, as I will explain below. All versions seek an integrated, ethically strong comprehension of personhood as the heart of the life of humankind.

Though personalism continues to be a field of robust philosophical research, in American academic philosophy after the Second World War it faded under the hegemony of analytic philosophy. But in King’s hands it became forceful as a practice for justice and other moral ends. Its resources have not been exhausted. Careful revision and updating can make it a source of illumination and hope in the circumstances we face a half-century after King.

W hy should we update personalism, and what useful purpose will this serve? Our ideas about the nature of human beings are today undergoing a severe challenge by the new philosophies of transhumanism. Through personalism, we can understand and appreciate our purposes and obligations, as well as the dangers posed by transhumanism.

The best known of these transhumanist philosophies is effective altruism (EA). The Centre for Effective Altruism was founded at the University of Oxford in 2012 by Toby Ord and William MacAskill; largely inspired by Peter Singer’s utilitarianism, EA has been an influential movement of our time. As MacAskill defines it in Doing Good Better (2015):

Effective altruism is about asking, ‘How can I make the biggest difference I can?’ And using evidence and careful reasoning to try to find an answer. It takes a scientific approach to doing good.

This is not as clear cut as it might seem, and it has often led to the uncomfortable conclusion that the accumulation of capital by the wealthy is morally necessary in order to affect the world for the better in the future, largely regardless of the consequences for living persons. Its proponents argue that society does not sufficiently plan for the distant future and fails to store up the wealth that our successors will need to solve social and existential challenges.

Other transhumanist theories include longtermism , the idea that we have a moral obligation to provide for the flourishing of successor bioforms and machinic entities in the very distant future, at times regardless of consequences for those now living and their proximate next generations. There is also a kind of rationalism that justifies the moral calculations on which provision for the future instead of for the living is based; cosmism , the vision for exploration and colonisation of other worlds; and transhumanism , which aspires to assemble technologies for the evolution of humankind into successor species or for our replacement by other entities as an inevitable and thereby moral duty. All of these, including the various versions, are sometimes named by the acronym TESCREAL (transhumanism, extropianism, singularitarianism, cosmism, rationalism, effective altruism, longtermism). Here I refer to these as ‘transhumanism’.

The core argument common to these lines of thinking, according to the philosopher Émile Torres writing in 2021, is that:

[W]hen one takes the cosmic view, it becomes clear that our civilisation could persist for an incredibly long time and there could come to be an unfathomably large number of people in the future. Longtermists thus reason that the far future could contain way more value than exists today, or has existed so far in human history, which stretches back some 300,000 years.

From this point of view, human suffering today matters little by the numbers. Nuclear war, environmental collapse, injustice and oppression, tyranny, and oppression by intelligent technology are mere ripples on the surface of the ocean of history.

This idea of the agency of the inorganic is one of the key arguments for decentring the human

Each element of these transhumanist ideologies regards human personhood as a thing that is expiring and therefore to be replaced. As the longtermist Richard Sutton told the World Artificial Intelligence Conference in 2023: ‘it behooves us [humans] … to bow out … We should not resist succession.’ Their proponents argue for the factual truth of their predictions as a way to try to ensure the realisations of their prophecies. According to the theorist Eliezer Yudkowsky, by ‘internalising the lessons of probability theory’ to become ‘perfect Bayesians’, we will have ‘reason in the face of uncertainty’. Such calculations will open a ‘vastly greater space of possibilities than does the term “Homo sapiens”.’

A personalist approach deflates these transhumanist claims. As the historian of science Jessica Riskin has argued, a close examination of the science of artificial intelligence demonstrates that the only intelligence in machines is what people put into them. It is really a sleight-of-hand; there is always a human behind the curtain turning the wizard wheels. As she put it in The New York Review of Books in 2023:

Turing’s literary dialogues seem to me to indicate what’s wrong with Turing’s science as an approach to intelligence. They suggest that an authentic humanlike intelligence resides in personhoo d, in an interlocutor within, not just the superficial appearance of an interlocutor without; that intelligence is a feature of the world and not a figment of the imagination.

Longtermists’ notions of future entities lack everything we know about conscious intelligence because they use consciousness or living beings as empty black-box words into which even meaningless notions will fit. Effective altruists dismiss the worth attributable to every human, squashing it by calculations that cannot prescribe moral value, whatever these proponents claim. As we can see in the theories of longtermists such as Nick Bostrom and effective altruists such as Sam Bankman-Fried, instead of working with human ethical values, they work with numerical values, ignoring the massive body of thought from anthropologists such as Webb Keane and from phenomenologists such as Rasmus Dyring, Cheryl Mattingly and Thomas Wentzer showing that values are neither empirical nor quantifiable but nonetheless real forces in human affairs. Transhumanism as a whole assigns agency to alien beings and electronic entities that do not exist – and perhaps are inconceivable.

This idea of the agency of the inorganic is one of the key arguments for decentring the human. Consider, for example, salt. Salt affords certain effects in certain conditions: it produces a specific taste, it corrodes other materials, it serves certain functions in organisms. But it is humans who organise these events under the concept of causality. What salt does, it does without consciousness. Consciousness neither starts nor halts its effects, broadly speaking. What sense is there, then, in saying that salt has agency when it is more illuminating to say that it is a cause of effects under some conditions?

In ordinary language, we frequently speak of machinery or ideas ‘doing’ things in our lives. But they do nothing. People – human persons – produce, operate and apply their creations. The problem with assigning agency, even informally, to the nonhuman is that this disguises the strength of human control, limited though it is in other respects. It leaves us unaware when a more toxic and cunning human drives to take control because we are busy trying to control the world rather than ourselves. Although some people think that machines or ideas are in control of them, it is really other humans. If we overlook this truth, we accept an untruth – an untruth that condemns us to the mercy of our worst drives and behaviours. When we devalue humanity, we unleash our self-destructive drives, thereby turning reason into destructive irrationality. In this way, we are in fact governed by our own human drive for self-destruction.

This drive seems to differentiate us from other animals as much as language or historicity do. If we provoke this drive too much, we shall have nowhere else to turn in our struggle to flourish in the natural world. We must, instead, search out our integrity and worth because the alternative is despair.

The great and encompassing thing that humans create is our story: human history, the sum of our behaviour and our deeds. We create it with and amid the world around us out of our need to make sense of the world. This need, which builds our moral life, is part of what drives everything we do. It drives the ways we pursue survival, for, without a sense of meaning, we have little will to survive. The pursuit of survival can lead us to meaningfulness but, if it fails to do so, the pursuit itself ceases. We guide ourselves by the stories we choose, for storytelling inhabits all ways of knowing and acting. If the meaning we seek as human persons is overtaken by the story that our self-destructive drive presents in the form of transhumanism, we shall not survive.

P ersons are worth more than even justice and goodness are, because it is for the sake of persons that we fight for justice and goodness. In the face of possible profound changes, it often seems we must choose between being good and just to ourselves, and being good and just toward nature. The possibility of these radical changes legitimately requires that we profoundly deflate our anthropocentrism, since overblown self-regard has served us poorly. But how do we do this while encouraging our fraught capabilities and appreciating the worth of our flawed species?

The kind of personalism that I have developed out of Bowne’s ideas as a response to this and other questions I call moral agency personalism. Moral agency is the activity of judging and choosing between good and evil, right and wrong, justice and injustice. In my view, every thing that has such moral agency is a person, and all persons are moral agents. (The evidence that some nonhuman species make moral choices , sometimes based on memory and history, has been accumulating.) Adding this possibility to personalism formally recognises worth in all persons, nonhuman as well as human. As a belief and a practice, it can ground a virtuous, as opposed to vicious, self-regard that human and nonhuman persons can exercise for themselves and for other persons. This kind of self-regard is distinct from self-importance.

We can develop a moral agency personalism that has some of the resources we need in facing the human future. We can find these by altering some fundamental concepts of personalism. These updates include: accepting the fact of nonhuman moral agents or persons; including the body in our understanding of individual lives and of interpersonal relations; and rethinking the idealist ontology in personalism in order to make it an ethics-as-first-philosophy approach, with less emphasis on ontology. The guiding idea of these changes is that, in making moral sense out of experience, personal moral agency enlarges our relations to the whole range of our lives and our care for all beings.

We need to respect ourselves as persons with the power to decide not to continue to harm

Personalism gives us robust resources for identifying our worth and for believing in it. It can encourage us to enhance our worth by our acts in seeking goodness, compassion and justice, and guide us to the richest possible moral life. Because our personhood is the home base of our point of view, there is no way forward other than to maintain our integrity while learning what we must in order to thrive.

The initial and most basic of these resources we should tap is the strength not to do more harm. We are the ones who deploy transhumanist projects into the only world that sustains us. We are the ones degrading the environment. And we are the only ones who can stop us from doing both. For this, we need to respect ourselves as persons with the power to decide not to continue to harm. This is the minimum we must do.

Respecting the moral worth of persons also ignites our capacity to care for others. We respond with aid to calls for help when we learn to recognise moral obligation pertaining to every person, including ourselves, and toward every other person. Furthermore, our humanitarian disposition is frequently a sure way to developing sympathy for the natural world and the life within it.

Understanding our personal moral agency enables a wise combination of the two general forces of moral action: power and compassion. Power is the logic by which we carry ideas and lines of thought to fulfilment in activity. Compassion is the potentially unbounded lovingkindness with which we temper power and extend love to widening spheres in our lives. So far as we know, we are the only living beings who can use these forces in moral decision-making. But even if other beings have moral personhood, nothing of the sort relieves us of the moral obligation that our possession of these two capabilities makes it possible to accept and to follow.

We possess our history, just as we make it – another resource that is unique to us, so far as we know. History is the engine of self-awareness. As the substance of all that we have done and the actual conditions for the possibility of all that is and will be, historical consciousness serves us as the indispensable locus of reflection and deliberation. No unchanging and antiquated images of ourselves restrain our understanding of history because we create the past anew whenever we study it and reflect on it. It is therefore the great endowment for a renewed humanistic extension of personhood to all humankind and to all life.

T here are two more resources, pointing to opposite ends of the spectrum of our concerns. The first is that the personalist grasp of what we are worth supports democracy. Democracy has depended on a powerful conception of personal agency and responsibility that cultural and political changes now challenge, in addition to the material issues of human life in the Anthropocene era. These social and natural developments closely reflect each other. Learning to live together is the worthy goal of democracy. But if we are to pursue concord and peace by that road, we must value ourselves, accept our moral nature with its obligations, submit our desires to what the moral worth of every living being requires of us, and work in response to present and patent human suffering and real human joy.

At the opposite end, on the cosmic scale, lies another possibility for virtuous human self-regard afforded us by personalism. Simply put, it is this: it might become clear to us that the universe is constitutively pervaded by consciousness, or is conscious in all its parts, or is inside of a super-consciousness. These are versions of the notion of cosmic consciousness called panpsychism. Panpsychism is not just about what we can know or do but about reality itself. This appeals to those who have for a moment felt the life of the universe in a small experience and do not want to dismiss what that feeling says and means to them just because it is not empirically verifiable. In our best moments, our lives feel epiphanous.

The moral agency of persons thrives when agents act in obligation to their individual and collective selves

At the same time, however, panpsychism can conflict with the empiricism that is so valuable because it is used to make things that work well for us. And yet other kinds of things, such as erotic love and spirituality, also work well for us and are not conducive to the usual demands of empiricism. For now, it is easy to think that a universal consciousness makes our consciousness unimportant, but there might be ways of getting the opposite outcome. Current advances in physics and biology are starting to support the belief that our consciousness affects reality by working with reality as a consciousness that includes ours. That is, our observing and predicting are inside, not outside, the phenomena we encounter. We are not the crown jewels of creation, but our self-referentiality, our critical awareness and our moral lives form personhood as an important part of a universe that is thereby less alien and cold.

If a suitable form of panpsychism is true, human personhood means more to reality than is usually thought. This kind of personalism puts us into a community or, rather, into many communities made up of conscious beings capable of moral responsibility. The moral agency of persons thrives when agents reflectively act in obligation to their individual and collective selves rather than in seeing themselves through the needs of imagined others in the undetermined future.

What King observed in Montgomery airport in 1965 was actual persons developing their moral purchase with each other. He saw this as the processes of goodness and love at work in their proper sphere: our common existence. King wanted us not only to recognise the unique and infinite value of every person, but to understand it so powerfully that we would feel ourselves obliged to take the action that this recognition requires. As he wrote, we need only look around us at the struggles for a decent and free life that others wage to sense the profundity of human worth and to see that we all depend on one another. That this has the power to inspire us to fight for change sustained his hopes.

We face an urgent present choice. We might prefer that algorithms or despots act for us because our own power of judgment is too explosive to manage. That would suit the purposes of infomaniacal hypercapitalism, which seeks to control consumers rather than to enrich persons. But turning over our judgment to machines does not lock away our power to destroy ourselves and others. We must govern ourselves even as we evolve. This requires an enduring connection to our humanity and a willingness to work hard with one another. This can be successful only if and when we hold fast to all that we are.

History of ideas

Philosophy of the people

How two amateur schools pulled a generation of thinkers from the workers and teachers of the 19th-century American Midwest

Joseph M Keegin

Virtues and vices

Make it awkward!

Rather than being a cringey personal failing, awkwardness is a collective rupture – and a chance to rewrite the social script

Alexandra Plakias

Metaphysics

Desperate remedies

In order to make headway on knotty metaphysical problems, philosophers should look to the methods used by scientists

Political philosophy

Citizens and spinning wheels

For Indians to be truly free, Gandhi argued they must take up traditional crafts. Was it a quixotic hope or inspired solution?

Benjamin Studebaker

C L R James and America

The brilliant Trinidadian thinker is remembered as an admirer of the US but he also warned of its dark political future

Harvey Neptune

Thinkers and theories

Rawls the redeemer

For John Rawls, liberalism was more than a political project: it is the best way to fashion a life that is worthy of happiness

Alexandre Lefebvre

Three Essays on Religion

Author:  King, Martin Luther, Jr.

Date:  September 1, 1948 to May 31, 1951 ?

Location:  Chester, Pa. ?

Genre:  Essay

Topic:  Martin Luther King, Jr. - Education

In the following three essays, King wrestles with the role of religion in modern society. In the first assignment, he calls science and religion “different though converging truths” that both “spring from the same seeds of vital human needs.” King emphasizes an awareness of God’s presence in the second document, noting that religion’s purpose “is not to perpetuate a dogma or a theology; but to produce living witnesses and testimonies to the power of God in human experience.” In the final handwritten essay King acknowledges the life-affirming nature of Christianity, observing that its adherents have consistently “looked forward for a time to come when the law of love becomes the law of life.”

"Science and Religion"

There is widespread belief in the minds of many that there is a conflict between science and religion. But there is no fundamental issue between the two. While the conflict has been waged long and furiously, it has been on issues utterly unrelated either to religion or to science. The conflict has been largely one of trespassing, and as soon as religion and science discover their legitimate spheres the conflict ceases.

Religion, of course, has been very slow and loath to surrender its claim to sovereignty in all departments of human life; and science overjoyed with recent victories, has been quick to lay claim to a similar sovereignty. Hence the conflict.

But there was never a conflict between religion and science as such. There cannot be. Their respective worlds are different. Their methods are dissimilar and their immediate objectives are not the same. The method of science is observation, that of religion contemplation. Science investigates. Religion interprets. One seeks causes, the other ends. Science thinks in terms of history, religion in terms of teleology. One is a survey, the other an outlook.

The conflict was always between superstition disguised as religion and materialism disguised as science, between pseudo-science and pseudo-religion.

Religion and science are two hemispheres of human thought. They are different though converging truths. Both science and religion spring from the same seeds of vital human needs.

Science is the response to the human need of knowledge and power. Religion is the response to the human need for hope and certitude. One is an outreaching for mastery, the other for perfection. Both are man-made, and like man himself, are hedged about with limitations. Neither science nor religion, by itself, is sufficient for man. Science is not civilization. Science is organized knowledge; but civilization which is the art of noble and progressive communal living requires much more than knowledge. It needs beauty which is art, and faith and moral aspiration which are religion. It needs artistic and spiritual values along with the intellectual.

Man cannot live by facts alone. What we know is little enough. What we are likely to know will always be little in comparison with what there is to know. But man has a wish-life which must build inverted pyramids upon the apexes of known facts. This is not logical. It is, however, psychological.

Science and religion are not rivals. It is only when one attempts to be the oracle at the others shrine that confusion arises. Whan the scientist from his laboratory, on the basis of alleged scientific knowledge presumes to issue pronouncements on God, on the origin and destiny of life, and on man’s place in the scheme of things he is [ passing? ] out worthless checks. When the religionist delivers ultimatums to the scientist on the basis of certain cosomologies embedded in the sacred text then he is a sorry spectacle indeed.

When religion, however, on the strength of its own postulates, speaks to men of God and the moral order of the universe, when it utters its prophetic burden of justice and love and holiness and peace, then its voice is the voice of the eternal spiritual truth, irrefutable and invincible.,

"The Purpose of Religion"

What is the purpose of religion? 1  Is it to perpetuate an idea about God? Is it totally dependent upon revelation? What part does psychological experience play? Is religion synonymous with theology?

Harry Emerson Fosdick says that the most hopeful thing about any system of theology is that it will not last. 2  This statement will shock some. But is the purpose of religion the perpetuation of theological ideas? Religion is not validated by ideas, but by experience.

This automatically raises the question of salvation. Is the basis for salvation in creeds and dogmas or in experience. Catholics would have us believe the former. For them, the church, its creeds, its popes and bishops have recited the essence of religion and that is all there is to it. On the other hand we say that each soul must make its own reconciliation to God; that no creed can take the place of that personal experience. This was expressed by Paul Tillich when he said, “There is natural religion which belongs to man by nature. But there is also a revealed religion which man receives from a supernatural reality.” 3 Relevant religion therefore, comes through revelation from God, on the one hand; and through repentance and acceptance of salvation on the other hand. 4  Dogma as an agent in salvation has no essential place.

This is the secret of our religion. This is what makes the saints move on in spite of problems and perplexities of life that they must face. This religion of experience by which man is aware of God seeking him and saving him helps him to see the hands of God moving through history.

Religion has to be interpreted for each age; stated in terms that that age can understand. But the essential purpose of religion remains the same. It is not to perpetuate a dogma or theology; but to produce living witnesses and testimonies to the power of God in human experience.

[ signed ] M. L. King Jr. 5

"The Philosophy of Life Undergirding Christianity and the Christian Ministry"

Basically Christianity is a value philosophy. It insists that there are eternal values of intrinsic, self-evidencing validity and worth, embracing the true and the beautiful and consummated in the Good. This value content is embodied in the life of Christ. So that Christian philosophy is first and foremost Christocentric. It begins and ends with the assumption that Christ is the revelation of God. 6

We might ask what are some of the specific values that Christianity seeks to conserve? First Christianity speaks of the value of the world. In its conception of the world, it is not negative; it stands over against the asceticisms, world denials, and world flights, for example, of the religions of India, and is world-affirming, life affirming, life creating. Gautama bids us flee from the world, but Jesus would have us use it, because God has made it for our sustenance, our discipline, and our happiness. 7  So that the Christian view of the world can be summed up by saying that it is a place in which God is fitting men and women for the Kingdom of God.

Christianity also insists on the value of persons. All human personality is supremely worthful. This is something of what Schweitzer has called “reverence for life.” 8  Hunan being must always be used as ends; never as means. I realize that there have been times that Christianity has short at this point. There have been periods in Christians history that persons have been dealt with as if they were means rather than ends. But Christianity at its highest and best has always insisted that persons are intrinsically valuable. And so it is the job of the Christian to love every man because God love love. We must not love men merely because of their social or economic position or because of their cultural contribution, but we are to love them because  God  they are of value to God.

Christianity is also concerned about the value of life itself. Christianity is concerned about the good life for every  child,  man,  and  woman and child. This concern for the good life and the value of life is no where better expressed than in the words of Jesus in the gospel of John: “I came that you might have life and that you might have it more abundantly.” 9  This emphasis has run throughout the Christian tradition. Christianity has always had a concern for the elimination of disease and pestilence. This is seen in the great interest that it has taken in the hospital movement.

Christianity is concerned about increasing value. The whole concept of the kingdom of God on earth expressing a concern for increasing value. We need not go into a dicussion of the nature and meaning of the Kingdom of God, only to say that Christians throughout the ages have held tenaciouly to this concept. They have looked forward for a time to come when the law of love becomes the law of life.

In the light of all that we have said about Christianity as a value philosophy, where does the ministry come into the picture? 10

1.  King may have also considered the purpose of religion in a Morehouse paper that is no longer extant, as he began a third Morehouse paper, “Last week we attempted to discuss the purpose of religion” (King, “The Purpose of Education,” September 1946–February 1947, in  Papers  1:122).

2.  “Harry Emerson Fosdick” in  American Spiritual Autobiographies: Fifteen Self-Portraits,  ed. Louis Finkelstein (New York: Harper & Brothers, 1948), p. 114: “The theology of any generation cannot be understood, apart from the conditioning social matrix in which it is formulated. All systems of theology are as transient as the cultures they are patterned from.”

3.  King further developed this theme in his dissertation: “[Tillich] finds a basis for God’s transcendence in the conception of God as abyss. There is a basic inconsistency in Tillich’s thought at this point. On the one hand he speaks as a religious naturalist making God wholly immanent in nature. On the other hand he speaks as an extreme supernaturalist making God almost comparable to the Barthian ‘wholly other’” (King, “A Comparison of the Conceptions of God in the Thinking of Paul Tillich and Henry Nelson Wieman,” 15 April 1955, in  Papers  2:535).

4.  Commas were added after the words “religion” and “salvation.”

5.  King folded this assignment lengthwise and signed his name on the verso of the last page.

6.  King also penned a brief outline with this title (King, “The Philosophy of Life Undergirding Christianity and the Christian Ministry,” Outline, September 1948–May 1951). In the outline, King included the reference “see Enc. Of Religion p. 162.” This entry in  An Encyclopedia of Religion , ed. Vergilius Ferm (New York: Philosophical Library, 1946) contains a definition of Christianity as “Christo-centric” and as consisting “of eternal values of intrinsic, self-evidencing validity and worth, embracing the true and the beautiful and consummated in the Good.” King kept this book in his personal library.

7.  Siddhartha Gautama (ca. 563–ca. 483 BCE) was the historical Buddha.

8.  For an example of Schweitzer’s use of the phrase “reverence for life,” see Albert Schweitzer, “The Ethics of Reverence for Life,”  Christendom  1 (1936): 225–239.

9.  John 10:10.

10.  In his outline for this paper, King elaborated: “The Ministry provides leadership in helping men to recognize and accept the eternal values in the Xty religion. a. The necessity of a call b. The necessity for disinterested love c. The [ necessity ] for moral uprightness” (King, “Philosophy of Life,” Outline, September 1948–May 1951).

Source:  CSKC-INP, Coretta Scott King Collection, In Private Hands, Sermon file.

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