Secular Humanism, Part I

Secular Humanism

Let’s begin with the Secular Humanist World View simply because it is the dominant world view of these United States of America (most of Europe and most if not all world governments).  Yes, you read the last sentence correctly!  But, before we begin our journey, let me briefly review the elements of a world view for there are at least eleven elements that most scholars can agree to.  These are:  source documents, theology, philosophy, ethics, biology, psychology, sociology, law, politics, economics, and history.  We will summarize each of these elements for each of the world view so that you the reader can quickly grasp the fundamental perspective guiding the interpretation and application of each world view element. But, first, some history.

Origins of Humanism

The history of the term humanism is complex but enlightening. It was first employed (as humanismus) by 19th-century German scholars to designate the Renaissance emphasis on classical studies in education. These studies were pursued and endorsed by educators known, as early as the late 15th century, as umanisti—that is, professors or students of Classical literature. The word umanisti derives from the studia humanitatis, a course of classical studies that, in the early 15th century, consisted of grammar, poetry, rhetoric, history, and morality.  Although the term “humanism” was not applied to a philosophy or belief system until the European Renaissance,  perhaps the earliest person we might be able to call a “humanist” in some sense would be Protagoras, the Greek philosopher and teacher who lived around the 5th century BCE.  Early humanists shared in large part a realism that rejected traditional assumptions and aimed instead at the objective analysis of perceived experience. To humanism is owed the rise of modern science and social sciences, which emerged not as academic disciplines, but rather as practical instruments of environmental and social self-inquiry.  Without humanist it is safe to say that the iPhone and all that lead to it would not be part of our history; but this is an exaggerated over simplification.  As with any World View, a world view carried out to excess leads ultimately to tyranny and despotism.

Secular Humanism

Secular Humanism, a 20th century development with roots in ancient Greek philosophy, refers to an ideology that bases its morality and decision-making on the humanist values of reason, justice, and ethics instead of the spiritual and supernatural claims of most religious traditions. Secular Humanism does not reject the existence of God or the supernatural (preferring the label “non-theistic” as opposed to atheistic), but it does not believe these should be sources of social, ethical, or moral reflection and organization. However, its major historical apologists are all themselves self declared atheists.  As a philosophical approach, Secular Humanism looks to human beings to solve human problems instead of looking to a god. Secular Humanism is distinguished by its desire to separate itself from other forms of humanism including realism, philosophical humanism, scientific humanism, and in particular religious humanism and Christian humanism. Secular Humanism as a movement is committed to the growth and fulfillment of individuals and humanity through the use of critical reason and scientific methods. It aims to search for ethical principles that guide individuals and communities in social and political engagement. Secular Humanism is grounded in the conviction that by employing reason, tolerance, and good will, humanity is capable of creating a better world. Secular Humanists are typically nonreligious.  However, Secular Humanism is itself a religion not because it has a “governing body” (the Council for Secular Humanism) and recognized “texts” (such as the Secular Humanist Manifestos I, II, and III), but because Secular Humanism is a belief system with its own faith statement: “Secular Humanism is grounded in the conviction that by employing reason, tolerance, and good will, humanity is capable of creating a better world.”

The “bottom line” then for the Secular Humanist is that man is the center of his universe — not a god, or God.  It is this central “theme” from which the Secular Humanist interprets the realities of his world; it is the lens through which the Secular Humanist views the world around him.

Sacred Documents

A Humanist Manifesto, also known as Humanist Manifesto I to distinguish it from later Humanist Manifestos in the series, was written in 1933 primarily by Raymond Bragg and published with 34 signers. Unlike the later manifestos, this first talks of a new religion and refers to humanism as a religious movement meant to transcend and replace previous, deity-based systems. Nevertheless, it is careful not to express a creed or dogma. The document outlines fifteen affirmations on cosmology, biological and cultural evolution, human nature, epistemology, ethics, religion, self-fulfillment, and the quest for freedom and social justice. This latter, stated in article fourteen, proved to be the most controversial, even among humanists, in its opposition to “acquisitive and profit-motivated society” and its call for an egalitarian world community based on voluntary mutual cooperation. The document’s release was reported by the mainstream media on May 1, simultaneous with its publication in the May/June 1933 issue of the New Humanist.

Two manifestos followed: Humanist Manifesto II of 1973 and Humanism and Its Aspirations of 2003.  See, Resource heading, “Humanism,” for a reading of Humanist Manifestos I, II, and III.

The Humanist Manifesto II was written in 1973 by Paul Kurtz and Edwin H. Wilson, and was intended to update the Manifesto I. It begins with a statement that the excesses of Nazism and world war had made the first seem “far too optimistic”, and indicated a more hardheaded and realistic approach in its seventeen-point statement, which was much longer and more elaborate than the previous version. Nevertheless, much of the unbridled optimism of the first remained, with hopes stated that war would become obsolete and poverty would be eliminated.

Many of the proposals in the document, such as opposition to racism and weapons of mass destruction and support of strong human rights, are fairly uncontroversial, and its prescriptions that divorce and birth control should be legal and that technology can improve life are widely accepted today in the Western world. Furthermore, its proposal of an international court has since been implemented. However, in addition to its rejection of religion, various controversial stances are strongly supported, notably the right to abortion.

Initially published with a small number of signatures, the document was circulated and gained thousands more, and indeed the AHA website encourages visitors to add their own name. A provision at the end that the signators do “not necessarily endorse every detail” of the document, but only its broad vision, no doubt helped many overcome reservations about attaching their name.

One of the oft-quoted lines comes from this manifesto is, “No deity will save us; we must save ourselves.”

The Humanist Manifesto II first appeared in The Humanist September / October, 1973, when Paul Kurtz and Edwin H. Wilson were editor and editor emeritus respectively.
Humanism and Its Aspirations subtitled Humanist Manifesto III, a successor to the Humanist Manifesto of 1933 is the most recent of the Humanist Manifestos published in 2003 by the American Humanist Association (AHA). The newest one is much shorter, listing six primary beliefs, which echo themes from its predecessors:

  • Knowledge of the world is derived by observation, experimentation, and rational analysis. (See empiricism.)
  • Humans are an integral part of nature, the result of unguided evolutionary change.
  • Ethical values are derived from human need and interest as tested by experience. (See ethical naturalism.)
  • Life’s fulfillment emerges from individual participation in the service of humane ideals.
  • Humans are social by nature and find meaning in relationships.
  • Working to benefit society maximizes individual happiness.

These are the major Sacred Documents for the Secular Humanist, with minor manifestos in 1980 and again in 2000.

Signatories of,  A Humanist Manifesto I

Of the 65 people who were asked to sign, 34 accepted. About half (15) were Unitarians. [1] The 34 were:

A 35th signature, that of Alson Robinson, came in too late for it to be published with the other 34.

Signatories of,  A Humanist Manifesto II

The 120 signatories to the manifesto included the following:

From Britain:

From the United States of America:

From Yugoslavia

From the USSR:

A complete list of signatories of Humanist Manifesto II can be found at http://www.americanhumanist.org/Who_We_Are/About_Humanism/Humanist_Manifesto_II

Signatories of,  Humanist Manifest III

The following academics and other prominent persons were signatories to the document, who signed the statement “We who sign Humanism and Its Aspirations declare ourselves in general agreement with its substance”:

Notable Signatories

Nobel laureates

21 Nobel laureates signed the statement, these being:

 

Past AHA presidents

AHA board

The then-current AHA board all signed, these being:

Drafting committee

Finally, there was the drafting committee of:

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