Some humanists would call themselves agnostics whereas others
prefer the term non-theist. But not all agnostics and atheists
qualify as humanists.
Humanists do not have what James H. Leuba called "a God to whom
one may pray in the expectation of receiving an answer." Professor
Leuba added, "By ëanswerí I mean more than the
subjective, psychological effect of prayer." They find no evidence in
the universe of any non-human personality which is concerned for the
welfare of the human race.
However, they recognize that God is thought of in a wide variety
of ways. The term God is applied by some people to nature, by others
to love, by others to goodness in humans, and by still others to the
grand design—the way things work in the universe. A humanist does
not necessarily reject a very impersonal idea of God, but feels that
there are more fitting ways of expressing these aspects of
nature.
Although humanists have a non-theistic point of view, it does not
follow that all atheists and agnostics could be described as
humanists. Agnosticism or atheism is a relatively unimportant part of
humanist philosophy. One can be an agnostic or atheist and hold to
good ethical values, but atheists and agnostics can also show cruelty
in life, or an indifference toward other humans. Many humanists
dislike the labels of atheism and agnosticism because they know that
humanism involves much more. What they do not believe in counts
relatively little; it is what they do believe and how they act on
their beliefs that make them humanists.
Harold R. Rafton, founder of the Humanist Fellowship of Boston,
when asked, "Do you believe in a supreme being?" replied,
"Emphatically yes, and that supreme being is mankind." Humanists are
careful, however, to point out that this does not mean prideful
self-worship of humanity, because humanists do not worship in the
traditional sense. To be sure, the fulfillment of human life is their
highest value and their goal. But they realize that this fulfillment
is dependent upon human inter-relationship with other varieties of
living things and nature as a whole. They know that nature and its
laws largely set the course and determine the goals humans must seek
to be fully human. Their needs, their hopes are developed in
interaction with each other and nature.
How Do Humanists Use Sacred Scriptures?
Some humanists find inspiration in the scriptures of Buddhism,
Confucianism, Islam, Christianity, and other religions. These
humanists are students of the Bible or other religious texts and may
hold them in high regard. For some, the story of the historical
progression of the people in Asia Minor from belief in tribal gods to
belief in a world God can be inspirational. The Christian Bible,
Koran, or other written texts, however, are not regarded as
authorities in matters of belief and morals. However, many stories
attributed to Buddha, Lao-Tzu, Mohammed, Confucius, or Jesus are
humanistic in spirit and purpose. Whether or not all religious
stories and myths are true does not necessarily matter so long as
they serve as useful guideposts for some people.
Why Do Humanists Respect Jesus, Buddha and Mohammed?
Most of them think of Jesus as a great ethical leader. To the work
of the previous Jewish prophets he added a special insistence on the
place of love, kindness, and forgiveness in human life. Humanists do
not attribute divinity to Jesus, Buddha, or other religious leaders,
but often find inspiration in their lives and teachings. They believe
that the ways of life taught by Jesus, Mohammed, and Buddha have been
obscured by creeds and rituals, and that fundamentally their
teachings were concerned with human relations and with the daily
practice of social virtues.
What Is the Humanist Basis for Morality?
It is found in the study of human beings. Actions are evaluated in
terms of their consequences.
The humanist usually looks with favor on the ethical codes of the
traditional religions, but points out that in different cultures
there are wide differences of opinion as to what is moral.
For centuries the roles of men and women in most New Guinea tribes
were well defined and observed. Women planted the food crops, looked
after pigs, and took care of the children. Men took care of guard
duty, participated in tribal clashes and maintained the cultural
practices, which called for much philosophizing.
During the Second World War, there was an influx of Australians
and American Sea Bees and military troops. Tribal warfare was pretty
much ended, and the cultural "heavy thinking" which was the
menís province was generally discredited. As could be
predicted, philosophy lost out along with warfare. Today the women
are still rearing the children and working to raise and provide food.
Men seem to have less to do and in their lowered status can be
observed looking for tourists or making things to sell to them.
Fishing, however, is still done by both sexes.
Some traditional religions are chiefly interested in establishing
right relations with God or in fulfilling mystical plans. Humanism is
concerned that through intelligent cooperation we live a good humane
life; that we maintain positive relations with friends and family;
that we lessen poverty, war, disease, male domination, and prejudice;
and that we provide opportunities for and sustain young people. The
welfare of each of us is dependent, to some extent, on the welfare of
all. We do not have to believe the same things but we need to
recognize our common humanity and the need to keep in balance with
nature's resources.
What Do Humanists Think about the Soul?
We are constantly learning more about the interrelationships of
mind and body, intellect and senses, genes and DNA, and the effect of
inheritance and early living environment. We realize more fully how
wonderfully sensitive and intricate is the human nervous system. No
longer is it necessary to explain our best thought and feeling as the
result of an inner light. There just does not seem to be any evidence
of, or any need for, an immaterial soul or spirit. Some humanists do,
however, use the term "soul" as a poetic metaphor. Deep and important
life-giving feelings are often spoken of as spiritual.
What Do Humanists Think about Immortality?
Immortality implies the existence of a soul, a soul which can be
separated from the body. We know of no humanists who believe in a
dualism of soul and body.
Humanists do believe most thoroughly, however, in the kind of
immortality which flows from the effects on others in the way one
lives, effects which often continue long after we have perished.
In giving up the idea of life after death, we give up the all too
often comforting belief that suffering and deprived fellow humans
will have their miseries taken care of and made up for in another
life. Humanists recognize the necessity of keeping life livable for
self and others in this life.
Was Our Country Founded on the Belief in God?
No. Thomas Paine, Thomas Jefferson, George Washington, and
Benjamin Franklin were all deists or freethinkers. At the time they
lived, deists were considered little different from those without any
belief. We do know that these founding fathers were not interested in
identifying the government of the new country with a religious
concept of any specific kind.
At the Constitutional Convention it was voted after some
discussion that the word God would not have a place in the
Constitution. Later on, George Washington, while president, signed
this statement in the name of the United States: "The Government of
the United States is not in any sense founded on the Christian
religion." Our country has become strong partly through the foresight
of our founding fathers. There is no historical evidence that only a
believer in a theological religion can have faith in freedom, in
self-government, in democracy, or in high moral family values. It was
only in 1954 that our Congress inserted in the Pledge of Allegiance
the phrase "under God."
Do Humanists Go to Church?
Some do and some do not. In the United States, wherever there is a
liberal church congregation or new thought group, they are likely to
include one or more professed humanists. Among organized religious
groups one is most likely to find humanists in Ethical Culture
societies; in Unitarian Universalist, Congregational, and Methodist
churches; in liberal Jewish, Quaker, and Bahaíi congregations;
in Living Love Centers; and in human potential and Zen Buddhist
groups. Today the members of these groups are often humanist.
Meetings of primarily humanist groups are not considered church
functions. Some of these groups are, however, very little different
from those within liberal religious organizations.
Families with growing children are often eager to find
humanist-oriented Sunday schools which are free of dogma and help
children understand ethical values, learn social responsibility, find
their own answers, and make intelligent choices. Unitarian
Universalist and other liberal churches as well as Ethical Culture
societies offer such Sunday school and youth programs welcoming
participation of humanists. The distinguished historian Priscilla
Robertson gave helpful suggestions on bringing up children in a
non-theistic home. More recently, Lloyd Kumley and Devin Carroll have
vigorously pioneered the development of non-theistic publications and
activities for young people.
Do Humanist Leaders Receive Training?
Some do. A scholarly program for training leaders for humanist
groups, the Humanist Institute, is being nurtured by social reformer
Jean Kotkin, philosopher Howard Radest, and minister Khoren Arisian.
Noteworthy in showing how humanism and liberal religion can be both
vital and relevant in todayís world are Suzanne Paul, author
Edward L. Ericson, and Rabbi Sherwin T. Wine.
How Are Humanist Groups Financed?
Although in Europe some humanist organizations receive government
support, here in North America each group is on its own. Lyle
Simpson, while president of the AHA, started the Humanist Endowment
Fund to help coordinate and maintain groups with this philosophy.
Subsequently Bette Chambers, a former president, has opened eyes and
minds to understanding the value of adding to this fund.
Do Humanists Oppose Ceremonies and Rituals?
No. Ritual and symbolism help some persons to feel more deeply.
For them these things make philosophy and belief more vivid and
provide emotional and aesthetic satisfactions.
Humanists appreciate emotional experiences. However, they tend to
shy away from rituals and symbols for they notice how often in the
past these have become fixed forms and more meaningful than the
things which they originally represented. They feel that symbols
should not be mistaken for that which they symbolize. They are
saddened to watch symbols acquire a meaning of their own and lose
their significance as human expressions of work, growth, love,
abundance, family, death, life, fertility, and reverence for the
unity of nature. Military conflicts all too often have had close
affiliation with religious symbols.
Is Humanism Less Complete Than Religions?
No. Although lacking the rigid, fixed scriptures of an alleged
revelation, the sources of inspiration, written or otherwise, which
humanists use are very wide. Naturalism draws on all the living
poetry and literature that expresses joy and hope. It cultivates the
awareness of beauty, love, truth, and life. These are dynamic,
ever-growing sources of feeling. Infused with these sources of
inspiration, humanism offers a complete and satisfying philosophy. It
not only frees one from guilt but gives comfort and provides
inspiration. It helps individuals to develop self-esteem, maintain
personal well-being, and face the concerns and problems of daily
living.
Do Humanists Claim Absolute Certainty?
No. Dogmas are avoided. As Malcolm H. Bissell, educator and a past
vice-president of the American Humanist Association, said:
For the tragedy of mankind has not been written by the
searchers for the final answer, but by those who have found it. No
man ever hated his brother for doubting what he himself could
still question. No Columbus who knows what lies beyond the
horizon ventures forth to find a new world. The fruitless battle
of the sects has long since told its bitter and bloody tale. A
thousand centuries of fears and forebodings, of priests and
prayers and persecutions, have brought us only to the inscrutable
stars and the silent mountains. The gods have not spoken; we
ourselves must design the good society of which we dream.
Is the Humanist Faith a Satisfying One?
Growing numbers of people are finding it so. There is comfort in
discovering oneself to be in a vital relationship with nature and
with oneís fellows. There is a sense of well-being which comes
from cooperating with others for the common good, in recognizing
universal kinship. . . whether or not we differ in our philosophies.
This alternative to historic faith is in harmony with the growing
knowledge of the universe and its inhabitants. As a dynamic,
developing point of view it sustains as well as stimulates. It
challenges us to free ourselves from outworn stereotypes and to live
according to the highest ideals of the human race. It enables us to
feel self-reliant and at home with ourselves and nature.
Has Humanism Sacrificed All Sense of Assurance?
For some people the revealed certainty and mysticism of the
traditional religions has no counterpart in the humanist alternative.
Others feel differently.
If humanists are without a dependable fatherly being who will
protect them against nature, they realize that in another sense
nature itself is dependable. As we study our environment, it becomes
less frightening and more predictable. As we understand and cooperate
with nature, we flourish. Ours is the assurance that no event, no
experience, is necessarily beyond reason. There is a basic sort of
order and explanation, if we could but find it, for whatever happens
to us and around us. Investigation may well lead to discovery of
activity which in turn will lead to improvement of an unwanted
situation.
Humanism is built on the accumulated knowledge of humanity so the
humanist does not have to fear for his faith or be forever on the
defensive against advancing truth. It gives therefore an assurance
and security not available to those whose philosophy or religion is
ever in retreat before the growth of knowledge. Furthermore, one is
no longer burdened by trying to believe in something which one feels
is not true.
Do Humanists Believe the Naturalistic Alternative Can Unite
People?
Yes. The ethical codes of the great religions are very much alike,
although there the similarities often end. Humanism is free from
divisive doctrines about the unknown, free from rituals and
ceremonies and liturgical regulations which so often separate people
and set them apart from each other. There is no damnation, no
purgatory, no heaven, no hell, no mystical realms or planes. We can
receive a mystical satisfaction from being part of a total natural
world. Humanism is concerned with the harmony of life on this earth
of ours. Historical theologies vary, as do the ways in which people
aspire and worship, but the essence of these religions and
philosophies. . . the teaching as to the way humans should behave. .
. is often similar. In humanism this good moral life is justified in
terms of our having proper relationships with nature and with each
other. Humanists are united by their devotion to the scientific
spirit and acceptance of differences among individuals.
Albert Einstein, in his Living Philosophies, Simon and
Schuster, 1933, said:
Strange is our situation here upon earth. Each of us
comes for a short visit, not knowing why, yet sometimes seeming to
divine a purpose. From the standpoint of daily life, however,
there is one thing we do know: that man is here for the sake of
other men. . . above all for those upon whose smile and well-being
our own happiness depends, and also for the countless unknown
souls with whose fate we are connected by a bond of sympathy. Many
times a day I realize how much my own outer and inner life is
built upon the labors of my fellow men, both living and dead, and
how earnestly I must exert myself in order to give in return as
much as I have received.
Do Humanists Have God-free Ethics?
Yes. Humanists do not expect that dishonesty, bad treatment, or
cruelty to others will be forgiven in a future afterlife or heavenly
existence. What we do now is what matters. Concern for others becomes
our salvation.
Paul Kurtz, a leading force in humanist outreach, in his book
Forbidden Fruit: the Ethics of Humanism, noted:
The ethical conceptions of tomorrow must be truly
planetary in perspective. We must transcend the limits of the
narrow loyalties and parochial chauvinisms of the past, and
recognize that basic human rights are universal in scope, for all
persons are part of a community of humankind.
Caring about the welfare of others helps provide inner strength
and doesnít depend upon guidance from a God. Feeling at home
in the universe and the joy that comes from thinking positively does
not depend upon any theistic belief.
Are There Many Non-believers?
According to the Encyclopedia Britannica Book of the Year,
1989, religions have the following numbers:
