Secular Humanism

Humanism focuses on the values and interests of human beings. Its confession is that “man is the measure of all things.” The humanist viewpoints are divulged in three different writings: Humanist Manifesto I, Humanist Manifesto II, and The Secular Humanist Declaration.

In 1933, a group of 34 American humanists enunciated the fundamental principles of their philosophy in Humanist Manifesto I. In this first manifesto, the humanists declared that they regard the universe as self-existing and not created; they deny an existence of a Creator. Naturalism and naturalistic evolution are affirmed. The supernatural is denied. There is no existence that exists beyond death. Any advancements achieved – even if through religiously inspired people – are the products of human initiative and cultural evolution. There are no God-given values to discover; therefore, values are relative and subject to change. The authors were atheists or agnostics.

In 1973, proponents of secular humanism from several different countries united together to update the first manifesto. Humanist Manifesto II was stronger, more detailed, and less optimistic than the first manifesto. It was an urgent, moral, and religious call. Like its predecessor, it was also atheistic, naturalistic, evolutionistic, socialistic, relativistic, and still optimistic that humankind can save itself. The main important affirmations are as follows. They proclaim to be non-theists who begin with humans and not God, nature and not deity. They proclaim that no deity will save us, that we must save ourselves. Humans should look after the welfare of this life, not the next. Moral values derive their source from human experience. Ethics is autonomous and situational, needing no theological or ideological sanction. Reason and intelligence are the best hope for resolving human problems. There must be allowed as much individual autonomy as is consistent with social responsibility. Accordingly, individual freedom of choice should be increased. Religion unduly represses humans. The authors affirmed rights to birth control, abortion, divorce, and any form of sexual behavior between consenting adults. The conclusion spoke out against ‘terror’ and ‘hatred;’ however, it calls for values, tolerance, understanding, and peaceful negotiation.

In 1981, a third coalition voice for secular humanism created The Secular Humanist Declaration. This declaration appeared only eight years after the second manifesto and many of the same people signed both ‘decrees.’ Much of the content was similar to one or both manifestos; however, the stress on democracy was evident throughout. The declaration established in its opening paragraphs that humanists see established religion as their enemy. They said they oppose any tyranny over the mind of man and any effort to impose an exclusive conception of Truth upon the whole of society is a violation of free inquiry. They proclaimed themselves to be democratic secularists who consistently defend the ideal of freedom. In regards to ethics, they are ostensibly opposed to absolutist morality. In regards to moral education, it is believed that it is the duty of public education to deal with moral values. However, they also demand that creation not be taught in schools. In fact, they wrote, “We deplore the efforts by fundamentalists (especially in the United States) to invade the science classrooms, requiring that creationist theory be taught to students and requiring that it be included in biology text-books. Secular humanists consider this a serious threat to both academic freedom and educational integrity.” They also maintained that there is insufficient evidence for the claim that some divine purpose exists for the universe.

My Final Thoughts:

Secular humanism reveals a common core of at least five beliefs:

1. Nontheism is common to all forms of secular humanism. Many humanists deny the existence of God altogether, but all deny the need for a Creator of the universe. All secular humanists join in opposing all theistic religion.
2. Naturalism is essential to humanism, following from the denial of theism. Everything in the universe must be explainable in terms of natural laws alone.
3. Evolution is the secular humanist’s way to explain origins. Either the universe and living things originated by means of the intervention of a supernatural Creator, or they evolved by purely naturalistic means. Nontheists have no choice but to defend evolution.
4. Ethical relativism unites secular humanists, for they have a distaste for absolutes. There are no God-given moral values; humanity decides its own values. These standards are subject to change and relative to different situations. Since there is no absolute basis for values in God, there are no absolute values to be received from God.
5. Human self-sufficiency is a central tenet. Not all secular humanists are utopian, but all believe human beings can solve their own problems without divine help. Not all believe the human race is immortal, but all hold that humanity’s survival depends on personal behavior and responsibility. Not all believe that science and technology are the means of saving humankind, but all do believe human reason and secular education are the only hope if the race is to endure.

One cannot help but notice an intolerant inconsistency in that the declaration affirms academic freedom yet insists that scientific creationism be excluded from school science classes. Secular humanism harbors atheists, agnostics, and deists. All are anti-theists and anti-supernatural. All are strongly naturalistic.

Conclusion:

Naturalism has been rejected and eliminated. Morally, humanists are relativists. Relativism has been rejected and eliminated. Also, two premises common to all forms of secular humanism are nontheism and naturalism. These can be treated together, since if there is no supernatural being (Creator) beyond the natural universe, then nature is all there is. Though it seems very doubtful that secular humanism is a good choice logically, there still remains two main branches of secular humanism that need to be addressed: evolution and the moral relativism.