Let’s Discuss Humanism

Humanism

According to Fred Edwords at the American Humanist Association

The sort of answer you get to the question “What is humanism?” depends on the sort of humanist you ask! The word “humanism” has a number of meanings. And because authors and speakers often don’t clarify which meaning they intend, those trying to explain humanism can easily become a source of confusion. Fortunately, each meaning of the word constitutes a different type of humanism—the different types being easily separated and defined by the use of appropriate adjectives. So it is relatively easy to summarize the varieties of humanism in this way. Fred Edwords, born 1948, in San Diego, California, is a longtime agnostic or ignostic humanist leader in Washington DC. Read more at: http://americanhumanist.org/humanism/what_is_humanism

Roughly a general classification of humanism and how I see humanism is a philosophical and ethical stance that emphasizes the value and agency of human beings, individually and collectively, and generally prefers critical thinking and evidence (rationalism, empiricism) over established doctrine or faith (fideism). The meaning of the term humanism has fluctuated, according to the successive intellectual movements which have identified with it. Generally, however, humanism refers to a perspective that affirms some notion of human freedom and progress. In modern times, humanist movements are typically aligned with secularism, and today “Humanism” typically refers to a non-theistic life stance centred on human agency, and looking to science instead of religious dogma in order to understand the world. https://en.wikipedia.org/wiki/Humanism

Humanism’s Origins

There was a time when the term “Humanism” was first adopted in thinking is somewhat unknown.

6th-century BCE pre-Socratic Greek philosophers Thales of Miletus and Xenophanes of Colophon were the first in the region to attempt to explain the world in terms of human reason rather than myth and tradition, thus can be said to be the first Greek humanists.

The term is most commonly applied to the cultural movement in Renaissance Europe originating in Italy characterized by a revival of Classical lettersIt is, certain that both and the re-adopting of Latin letters as the staple of human culture were responsible for the name “hu manists”. The term umanisa was in effect an equivalent to the terms “classical scholar.” Literoe humaniores “new learning” was in contrast to and against the Literoe sacroe of scholasticism.

This movement dates to the 13th century and the work of the Florentine scholar-statesman Brunetto Latini (c. 1220–1294) who was an Italian philosopher, scholar, and Dante’s guardian and teacher after the death of his father. Dante immortalized him in the Divine Comedy placing Latini within the third ring of the Seventh Circle with the Sodomites, and writes of the “clerks and great and famous scholars, defiled in the world by one and the same sin”. Contrary to a still widely current interpretation, especially by those moderns calling themselves “humanists”, most specialists now do not characterize Renaissance humanism as a philosophical movement, nor in any way as anti-Christian or even anti-clerical.

Humanism was not an ideological program but a body of literary knowledge and linguistic skill based on the “revival of good letters”, which was a revival of a late-antique philology and grammar, This is how the word “humanist” was understood by contemporaries, and if scholars would agree to accept the word in this sense rather than in the sense in which it was used in the nineteenth century we might be spared a good deal of useless argument. That humanism had profound social and even political consequences of the life of Italian courts is not to be doubted. But the idea that as a movement it was in some way inimical to the Christian Church, or to the conservative social order in general is one that has been put forward for a century and more without any substantial proof being offered. Some, like Salutati, were the Chancellors of Italian cities, but the majority were ordained as priests, and many worked as senior officials of the Papal court. Humanist Renaissance popes Nicholas V, Pius II, Sixtus IV, and Leo X wrote books and amassed huge libraries. The historian Jacob Burckhardt, in his classic work, In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new era of universal agreement. With this end in view, Renaissance Church authorities afforded humanists what in retrospect appears a remarkable degree of freedom of thought. One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome) taught a Christianised version of pagan polytheism.

The Italian Humanists were not concerned in the reformatory movements of the fifteenth century. They drifted into a palpable paganism or semi-paganism “more or less emphasized “vera virtus” by which they meant “true excellence,” the self-wrought development of human faculties and powers. “. By the mid-to-late 16th century, even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo’s quarrels with the outmoded habits of Scholasticism.

Just as artist and inventor Leonardo da Vinci — partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the universities, helping to free them from the grip of Medieval Scholasticism. Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance. 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 social science, which emerged not as an academic discipline but rather as a practical instrument of social self-inquiry. Humanists avidly read history, taught it to their young, and, perhaps most important, wrote it themselves. They were confident that proper historical method, by extending across time their grasp of human reality, would enhance their active role in the present. Then humanism embodied an individualistic and critical spirit shifting of emphasis from religious to secular concerns. Early humanists saw no conflict between reason and their Christian faith. They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. For them, the word “secular” carried no connotations of disbelief – that would come later, in the nineteenth century. In the Renaissance to be secular meant simply to be in the world rather than in a monastery.

Humanism as critical scrutiny and concern with detail

Humanistic realism bespoke a comprehensively critical attitude. Indeed, the productions of early humanism constituted a manifesto of independence, at least in the secular world, from all preconceptions and all inherited programs. The same critical self-reliance shown by Coluccio Salutati in his textual emendations and Boccaccio in his interpretations of myth was evident in almost the whole range of humanistic endeavor. It was cognate with a new specificity, a profound concern with the precise details of perceived phenomena, that took hold across the arts and the literary and historical disciplines and would have profound effects on the rise of modern science. The increasing prominence of mathematics as an artistic principle and academic discipline was a testament to this development.

Important Philosophers of Humanism:

Epicurus, Desiderus Erasmus, Baruch Spinoza, David Hume, Jeremy Bentham, John Stuart Mill, Thomas Paine, Paul Kurtz, & Keith Parsons

Humanism now:

Humanism an outlook or system of thought attaching prime importance to human rather than divine or supernatural matters. Humanist beliefs stress the potential value and goodness of human beings, emphasize common human needs, and seek solely rational ways of solving human problems. Humanism is a philosophical and ethical stance that emphasizes the value and agency of human beings, individually and collectively, and generally prefers critical thinking and evidence (rationalism, empiricism) over established doctrine or faith (fideism/faithism). The meaning of the term humanism has fluctuated, according to the successive intellectual movements which have identified with it.

Generally, however, humanism refers to a perspective that affirms some notion of human freedom and progress. In modern times, humanist movements are typically aligned with secularism, and today “Humanism” typically refers to a non-theistic life stance centered on human agency, and looking to science instead of religious dogma in order to understand the world. Humanism can be thought of as any system or mode of thought or action in which human interests, values, and dignity predominate, devotion to or study of the humanities such as studies, principles, or culture of the humanists. In philosophy, humanism involves a variety of ethical theory and practice that emphasizes reason, scientific inquiry, and human fulfillment in the natural world and often rejects the importance of belief in God. Or can be a denial of any power or moral value superior to that of humanity; the rejection of religion in favor of a belief in the advancement of humanity by its own efforts thus humanism as human-centeredness.

In modern times, humanist movements are typically aligned with secularism and with non-theistic religions. Historically, however, this was not always the case. Humanism as a philosophy is a variety of ethical theory and practice that emphasizes reason, scientific inquiry, and human fulfillment in the natural world and often rejects the importance of belief in God. Humanism is a philosophical and ethical stance that emphasizes the value and agency of human beings, individually and collectively, and generally prefers critical thinking and evidence (rationalism, empiricism) over established doctrine or faith (fideism). The meaning of the term humanism has fluctuated, according to the successive intellectual movements which have identified with it. Generally, however, humanism refers to a perspective that affirms some notion of a “human nature” (sometimes contrasted with antihumanism).

Secular humanism:

Secular humanism is a comprehensive life stance or worldview which embraces human reason, ethics, social justice, altruistic morality and distributive justice as the basis of decision-making, philosophical naturalism, and consciously rejects supernatural claims, religious dogma, theistic faith and religiosity, pseudoscience, and superstition. It is sometimes referred to as Humanism (with a capital H and no qualifying adjective).

Secular (adj.) 1300, “living in the world, not belonging to a religious order,” also “belonging to the state,” from Old French seculer (Modern French séculier), from Late Latin saecularis “worldly, secular, pertaining to a generation or age,” from Latin saecularis “of an age, occurring once in an age,” from saeculum “age, span of time, generation.”
According to Watkins, this is probably from PIE *sai-tlo-, with instrumental element *-tlo- + *sai- “to bind, tie” (sinew), extended metaphorically to successive human generations as links in the chain of life. Another theory connects it with words for “seed,” from PIE root *se- “to sow” (sow, and compare Gothic mana-seþs “mankind, world,” literally “seed of men”).

Secularism is the principle of the separation of government institutions and persons mandated to represent the state from religious institutions and religious dignitaries. One manifestation of secularism is asserting the right to be free from religious rule and teachings, or, in a state declared to be neutral on matters of belief, from the imposition by government of religion or religious practices upon its people. Another manifestation of secularism is the view that public activities and decisions, especially political ones, should be uninfluenced by religious beliefs and/or practices.

Secularism draws its intellectual roots from Greek and Roman philosophers such as Epicurus and Marcus Aurelius; from Age of Enlightenment thinkers such as Denis Diderot,Voltaire, Baruch Spinoza, James Madison, Thomas Jefferson, and Thomas Paine; and from more recent freethinkers and atheists such as Robert Ingersoll and Bertrand Russell.

The purposes and arguments in support of secularism vary widely. In European laicism, it has been argued that secularism is a movement toward modernization, and away from traditional religious values (also known as secularization). This type of secularism, on a social or philosophical level, has often occurred while maintaining an official state church or other state support of religion. In the United States, some argue that state secularism has served to a greater extent to protect religion and the religious from governmental interference, while secularism on a social level is less prevalent. Within countries as well, differing political movements support secularism for varying reasons.

The philosophy or life stance of Secular Humanism (alternatively known by some adherents as Humanism, specifically with a capital H to distinguish it from other forms of humanism) embraces human reason, ethics, and philosophical naturalism while specifically rejecting religious dogma, supernaturalism, pseudoscience, and superstition as the basis of morality and decision making.

Secular Humanism posits that human beings are capable of being ethical and moral without religion or a god. It does not, however, assume that humans are either inherently evil or innately good, nor does it present humans as being superior to nature. Rather, the humanist life stance emphasizes the unique responsibility facing humanity and the ethical consequences of human decisions. Fundamental to the concept of secular humanism is the strongly held viewpoint that ideology—be it religious or political—must be thoroughly examined by each individual and not simply accepted or rejected on faith. Along with this, an essential part of secular humanism is a continually adapting search for truth, primarily through science and philosophy. Many Humanists derive their moral codes from a philosophy of utilitarianism, ethical naturalism, or evolutionary ethics, and some, such as Sam Harris, advocate a science of morality or me as an axiological atheist I am one who advocates for Formal Aixology, ethical/moral realism, and universal ethics. Axiological Atheism Explained: https://damienmarieathope.com/2015/10/30/axiological-atheism-explained/

The International Humanist and Ethical Union (IHEU) is the world union of 117 Humanist, rationalist, irreligious, atheistic, Bright, secular, Ethical Culture, and freethought organizations in 38 countries. The “Happy Human” is the official symbol of the IHEU as well as being regarded as a universally recognized symbol for secular humanism.

According to the IHEU’s bylaw 5.1:

Humanism is a democratic and ethical life stance, which affirms that human beings have the right and responsibility to give meaning and shape to their own lives. It stands for the building of a more humane society through an ethic based on human and other natural values in the spirit of reason and free inquiry through human capabilities. It is not theistic, and it does not accept supernatural views of reality.

Humanistic psychology is a psychological perspective which rose to prominence in the mid-20th century in response to Sigmund Freud’s psychoanalytic theory and B.F. Skinner’s Behaviorism. The approach emphasizes an individual’s inherent drive towards self-actualization and creativity. Psychologists Carl Rogers and Abraham Maslow introduced a positive, humanistic psychology in response to what they viewed as the overly pessimistic view of psychoanalysis. Humanism increasingly designates an inclusive sensibility for our species, planet, and lives. While retaining the definition of the IHEU with regard to the life stance of the individual, inclusive Humanism enlarges its constituency within homo sapiens to consider humans’ broadening powers and obligations.

Humanism and human rights:

The idea of human rights is also closely related to that of natural rights: some acknowledge no difference between the two, regarding them as synonymous, while others choose to keep the terms separate to eliminate association with some features traditionally associated with natural rights. The existence of natural rights has been asserted by different individuals on different premises, such as a priori philosophical reasoning or religious principles. Natural rights, in particular, are considered beyond the authority of any government or international body to dismiss. The Universal Declaration of Human Rights is an important legal instrument enshrining one conception of natural rights into international soft law. Natural rights were traditionally viewed as exclusively negative rights, whereas human rights also comprise positive rights. The preamble to the 1948 Universal Declaration of Human Rights asserts that rights are inalienable: “recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world.”

Humanism and its aspirations:

The most recent of the Humanist Manifestos was 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, physical evidence and rational analysis.
Humans are an integral part of nature, the result of unguided evolutionary change.
Ethical values (ethical naturalism) are derived from human need and interest as tested by experience.
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.

If you go to the website of the American Humanist Association and click on “issues,” you’ll find this listing:

Secular Government

Scientific Integrity

Human Rights for All

Promoting Peace

Reproductive Freedom

Women’s Rights

LGBT Rights

Civil Rights in America

Categories and Versions of Humanism

I am going to propose a few different categories and versions of humanism broke into connecting classes.

The first category is positive humanism or just humanism.

The second category is neutral humanism or relative/less positive humanism.

The third category is anti-humanism or negative humanism.

The three versions of humanism found in each categories are relatively the same but expressed in very different ways.

The first humanism is open to all humans religious or nonreligious humanism. (positive humanism)

The second is ideological humanism. Not connected to secularism or religion. (positive humanism, neutral humanism or relative/less positive humanism)

The third is secular humanism is open to those who are nontheistic and or nonreligious. (positive humanism)

Religious Humanism?

Religious relation to humanism can be thought of in three categories as well depending on use or nonuse by the religionist often motivated for or against depending how they express or experience their belief or religion.

The first positive humanism, can be a factor if the religionist sees humanism as part of their belief status or a religious requirement to be humanistic. (positive humanism)

The second neutral humanism, can be a factor if the religionist believes one is only required to be humanistic to those who follow, support or are not against their belief status or religion. (neutral humanism or relative/less positive humanism)

The third anti-humanism can be a factor if the religionist believes humans are only meaningful in the relationship to suit the needs of god(s) or religion. (anti-humanism or negative humanism)

Positive Humanism: Positive Psychology and Humanism

I am an Axiological Atheist, which roughly can be understood as a value theory or value science Atheist. Axiology to Atheism is also meant to denote an atheistic rejection of the existence of gods or supreme beings in favor of a “higher absolute” such as humanity, formal axiology, or naturalistic or universal ethical principles. My stating a kind of “higher absolute” is not stating a belief in some absolute morality, instead it is meaning nothing but naturalistic human-centered morality is used or forms of valued good is derived from a rational thinking by humanity (Ie. humanity as the absolute source of ethics and values, and permits individuals to resolve moral problems without resorting to god myths or religious philosophies). Axiological Atheism can be thought to involve ethical/value theory reasoned and moral argument driven atheism, anti-theism, anti-religionism, ignosticism, apatheism, secularism, and humanism. I am an Out Atheist, Antitheist, and Antireligionist as a Valuized Eethical Duty. How can we silently watch as yet another generation is indoctrinated with religious faith, fear, and foolishness? Religion and it’s god myths are like a spiritually transmitted disease of the mind. This infection even once cured holds mental disruption which can linger on for a lifetime. What proof is “faith,” of anything religion claims by faith, as many people have different faith even in the same religion? When you start thinking your “out, atheism, antitheism or antireligionism is not vitally needed just remember all the millions of children being indoctrinated and need our help badly and who desperately need our help with the truth. Three things are common in all religions: “pseudo-science,” “pseudo-history,” and “pseudo-morality.” And my biggest thing of all is the widespread forced indoctrination of children, violating their free choice of what to not believe or believe, I hate forced hereditary religion. And my biggest thing of all is the widespread forced indoctrination of children, violating their free choice of what to not believe or believe, I hate forced hereditary religion.

Formal Axiology (Scientific Axiology/Scientific Value Theory) takes a realistic, or fact-based, view of the world when assessing or understanding value/good/worth. Formal axiology understands that people have and act upon values. Scientific axiologists will seek to understand what those values are, and to analyze their structure. That empirical orientation is why scientific axiology can serve as the formal side of the yet to be developed value sciences. To illustrate this value realism, suppose a theist states they love god(s). Since the science of value has an empirical orientation, a value scientist would see the theistic belief in god(s) not as some actual existing being, instead understand it as a conception in the mind of theist not anything realistic or fact-based. Ref

My core definition of humanism is that humans can solve human problems by human means. I am not saying other things can’t or shouldn’t be added to it but to me a definition of humanism must always contain something coherent to such a thinking or not contradict such as I have offered. Thus, why it is appropriate to say “good without god” when one is a humanist.

References 1, 2, 3, 4, 5, 6, 7