Buddhism

According to Buddhism, individuals' past acts heavily influence what they experience in the present; present acts, in turn, become the background influence for future experiences (the doctrine of karma). Intentional action by mind, body or speech have a reaction. This reaction, or repercussion, is the cause of conditions and differences we come across in the world.

Buddhism teaches that all people experience substantial suffering (dukkha), which suffering primarily originates from past negative deeds (karmically), or just from being in samsara, the cycle of birth and death. Another reason for the prevalent suffering individuals experience is impermanence and illusion (maya). Since everything is in a constant state of impermanence or flux, individuals experience dissatisfaction with the fleeting events of life. To break out of samsara, Buddhism advocates the Noble Eightfold Path.

For Buddhists, since the first precept is to refrain from the destruction of life, including oneself, suicide is clearly seen as a negative form of action. Some said the soul would repeat the suicide action every 7 days until find another die unnaturally then reincarnate to a short and unnaturally died life or when his life end without suicide.[1][2] However, unlike Christianity and other western religions, Buddhism does not condemn suicide, but rather states, what the reasons for it are.[clarification needed] An Asian ideology similar to seppuku (hara-kiri)[citation needed] continues to influence oppressed Buddhists to choose the act of honor suicide, for instance the Thich Quang Duc's suicide by self-immolation to protest the government of Ngo Dinh Diem in this way can be seen more as an honor-killing and a protest. Also in modern times, at New Delhi Tibetan monks have used this perceived ideal to protest the Chinese occupation of Tibet and China's human rights violations against Tibetans.[citation needed]. But, Dalai Lama refuses to glorify such act by asking his follower not to follow suit.

• What is Buddhism?

Buddhism is a religion to about 300 million people around the world. The word comes from 'budhi', 'to awaken'. It has its origins about 2,500 years ago when Siddhartha Gotama, known as the Buddha, was himself awakened (enlightened) at the age of 35.

• Is Buddhism a Religion?

To many, Buddhism goes beyond religion and is more of a philosophy or 'way of life'. It is a philosophy because philosophy 'means love of wisdom' and the Buddhist path can be summed up as:

(1) to lead a moral life,(2) to be mindful and aware of thoughts and actions, and(3) to develop wisdom and understanding.

• How Can Buddhism Help Me?

Buddhism explains a purpose to life, it explains apparent injustice and inequality around the world, and it provides a code of practice or way of life that leads to true happiness.

• Why is Buddhism Becoming Popular?

Buddhism is becoming popular in western countries for a number of reasons, The first good reason is Buddhism has answers to many of the problems in modern materialistic societies. It also includes (for those who are interested) a deep understanding of the human mind (and natural therapies) which prominent psychologists around the world are now discovering to be both very advanced and effective.

• Who Was the Buddha?

Siddhartha Gotama was born into a royal family in Lumbini, now located in Nepal, in 563 BC. At 29, he realised that wealth and luxury did not guarantee happiness, so he explored the different teachings religions and philosophies of the day, to find the key to human happiness. After six years of study and meditation he finally found 'the middle path' and was enlightened. After enlightenment, the Buddha spent the rest of his life teaching the principles of Buddhism — called the Dhamma, or Truth — until his death at the age of 80.

• Was the Buddha a God?

He was not, nor did he claim to be. He was a man who taught a path to enlightenment from his own experience.

• Do Buddhists Worship Idols?

Buddhists sometimes pay respect to images of the Buddha, not in worship, nor to ask for favours. A statue of the Buddha with hands rested gently in its lap and a compassionate smile reminds us to strive to develop peace and love within ourselves. Bowing to the statue is an expression of gratitude for the teaching.

• Why are so Many Buddhist Countries Poor?

One of the Buddhist teachings is that wealth does not guarantee happiness and also wealth is impermanent. The people of every country suffer whether rich or poor, but those who understand Buddhist teachings can find true happiness.

• Are There Different Types of Buddhism?

There are many different types of Buddhism, because the emphasis changes from country to country due to customs and culture. What does not vary is the essence of the teaching — the Dhamma or truth.

• Are Other Religions Wrong?

Buddhism is also a belief system which is tolerant of all other beliefs or religions. Buddhism agrees with the moral teachings of other religions but Buddhism goes further by providing a long term purpose within our existence, through wisdom and true understanding. Real Buddhism is very tolerant and not concerned with labels like 'Christian', 'Moslem', 'Hindu' or 'Buddhist'; that is why there have never been any wars fought in the name of Buddhism. That is why Buddhists do not preach and try to convert, only explain if an explanation is sought.

• Is Buddhism Scientific?

Science is knowledge which can be made into a system, which depends upon seeing and testing facts and stating general natural laws. The core of Buddhism fit into this definition, because the Four Noble truths (see below) can be tested and proven by anyone in fact the Buddha himself asked his followers to test the teaching rather than accept his word as true. Buddhism depends more on understanding than faith.

• What did the Buddha Teach?

The Buddha taught many things, but the basic concepts in Buddhism can be summed up by the Four Noble Truths and the Noble Eightfold Path.

• What is the First Noble Truth?

The first truth is that life is suffering i.e., life includes pain, getting old, disease, and ultimately death. We also endure psychological suffering like loneliness frustration, fear, embarrassment, disappointment and anger. This is an irrefutable fact that cannot be denied. It is realistic rather than pessimistic because pessimism is expecting things to be bad. lnstead, Buddhism explains how suffering can be avoided and how we can be truly happy.

• What is the Second Noble Truth?

The second truth is that suffering is caused by craving and aversion. We will suffer if we expect other people to conform to our expectation, if we want others to like us, if we do not get something we want,etc. In other words, getting what you want does not guarantee happiness. Rather than constantly struggling to get what you want, try to modify your wanting. Wanting deprives us of contentment and happiness. A lifetime of wanting and craving and especially the craving to continue to exist, creates a powerful energy which causes the individual to be born. So craving leads to physical suffering because it causes us to be reborn.

• What is the Third Noble Truth?

The third truth is that suffering can be overcome and happiness can be attained; that true happiness and contentment are possible. lf we give up useless craving and learn to live each day at a time (not dwelling in the past or the imagined future) then we can become happy and free. We then have more time and energy to help others. This is Nirvana.

• What is the Fourth Noble Truth?

The fourth truth is that the Noble 8-fold Path is the path which leads to the end of suffering.

• What is the Noble 8-Fold Path?

In summary, the Noble 8-fold Path is being moral (through what we say, do and our livelihood), focussing the mind on being fully aware of our thoughts and actions, and developing wisdom by understanding the Four Noble Truths and by developing compassion for others.

• What are the 5 Precepts?

The moral code within Buddhism is the precepts, of which the main five are: not to take the life of anything living, not to take anything not freely given, to abstain from sexual misconduct and sensual overindulgence, to refrain from untrue speech, and to avoid intoxication, that is, losing mindfulness.

• What is Karma?

Karma is the law that every cause has an effect, i.e., our actions have results. This simple law explains a number of things: inequality in the world, why some are born handicapped and some gifted, why some live only a short life. Karma underlines the importance of all individuals being responsible for their past and present actions. How can we test the karmic effect of our actions? The answer is summed up by

looking at (1) the intention behind the action, (2) effects of the action on oneself, and (3) the effects on others.

• What is Wisdom?

Buddhism teaches that wisdom should be developed with compassion. At one extreme, you could be a goodhearted fool and at the other extreme, you could attain knowledge without any emotion. Buddhism uses the middle path to develop both. The highest wisdom is seeing that in reality, all phenomena are incomplete, impermanent and do no constitute a fixed entity. True wisdom is not simply believing what we are told but instead experiencing and understanding truth and reality. Wisdom requires an open, objective, unbigoted mind. The Buddhist path requires courage, patience, flexibility and intelligence.

• What is Compassion?

Compassion includes qualities of sharing, readiness to give comfort, sympathy, concern, caring. In Buddhism, we can really understand others, when we can really understand ourselves, through wisdom.

• How do I Become a Buddhist?

Buddhist teachings can be understood and tested by anyone. Buddhism teaches that the solutions to our problems are within ourselves not outside. The Buddha asked all his followers not to take his word as true, but rather to test the teachings for themselves. ln this way, each person decides for themselves and takes responsibility for their own actions and understanding. This makes Buddhism less of a fixed package of beliefs which is to be accepted in its entirety, and more of a teaching which each person learns and uses in their own way.

ubmitted by admin on 25 October, 2007 - 13:04.

About IHEU

Founded in Amsterdam in 1952, International Humanist and Ethical Union (IHEU) is the sole world umbrella organisation embracing Humanist, atheist, rationalist, secularist, skeptic, laique, ethical cultural, freethought and similar organisations world-wide.

Our vision is a Humanist world; a world in which human rights are respected and everyone is able to live a life of dignity. The mission of IHEU is to build and represent the global Humanist movement that defends human rights and promotes Humanist values world-wide. IHEU sponsors the triennial World Humanist Congress.

Based in London, IHEU is an international NGO with Special Consultative Status with the UN (New York, Geneva, Vienna), General Consultative Status at UNICEF (New York) and the

Council of Europe (Strasbourg), and maintains operational relations with UNESCO (Paris). IHEU has observer status at the African Commission on Human and People's Rights.

Humanism is a progressive philosophy of life that, without supernaturalism, affirms our ability and responsibility to lead ethical lives of personal fulfillment that aspire to the greater good of humanity.

The lifestance of Humanism—guided by reason, inspired by compassion, and informed by experience—encourages us to live life well and fully. It evolved through the ages and continues to develop through the efforts of thoughtful people who recognize that values and ideals, however carefully wrought, are subject to change as our knowledge and understandings advance.

This document is part of an ongoing effort to manifest in clear and positive terms the conceptual boundaries of Humanism, not what we must believe but a consensus of what we do believe. It is in this sense that we affirm the following:

Knowledge of the world is derived by observation, experimentation, and rational analysis. Humanists find that science is the best method for determining this knowledge as well as for solving problems and developing beneficial technologies. We also recognize the value of new departures in thought, the arts, and inner experience—each subject to analysis by critical intelligence.

Humans are an integral part of nature, the result of unguided evolutionary change. Humanists recognize nature as self-existing. We accept our life as all and enough, distinguishing things as they are from things as we might wish or imagine them to be. We welcome the challenges of the future, and are drawn to and undaunted by the yet to be known.

Ethical values are derived from human need and interest as tested by experience. Humanists ground values in human welfare shaped by human circumstances, interests, and concerns and extended to the global ecosystem and beyond. We are committed to treating each person as having inherent worth and dignity, and to making informed choices in a context of freedom consonant with responsibility.

Life's fulfillment emerges from individual participation in the service of humane ideals. We aim for our fullest possible development and animate our lives with a deep sense of purpose, finding wonder and awe in

the joys and beauties of human existence, its challenges and tragedies, and even in the inevitability and finality of death. Humanists rely on the rich heritage of human culture and the lifestance of Humanism to provide comfort in times of want and encouragement in times of plenty.

Humans are social by nature and find meaning in relationships. Humanists long for and strive toward a world of mutual care and concern, free of cruelty and its consequences, where differences are resolved cooperatively without resorting to violence. The joining of individuality with interdependence enriches our lives, encourages us to enrich the lives of others, and inspires hope of attaining peace, justice, and opportunity for all.

Working to benefit society maximizes individual happiness. Progressive cultures have worked to free humanity from the brutalities of mere survival and to reduce suffering, improve society, and develop global community. We seek to minimize the inequities of circumstance and ability, and we support a just distribution of nature's resources and the fruits of human effort so that as many as possible can enjoy a good life.

Humanists are concerned for the well being of all, are committed to diversity, and respect those of differing yet humane views. We work to uphold the equal enjoyment of human rights and civil liberties in an open, secular society and maintain it is a civic duty to participate in the democratic process and a planetary duty to protect nature's integrity, diversity, and beauty in a secure, sustainable manner.

Thus engaged in the flow of life, we aspire to this vision with the informed conviction that humanity has the ability to progress toward its highest ideals. The responsibility for our lives and the kind of world in which we live is ours and ours alone. 

For historical purposes, see preceding Humanist Manifestos: I and II .

he 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.

Literary Humanism is a devotion to the humanities or literary culture.

Resaissance Humanism is the spirit of learning that developed at the end of the middle ages with the revival of classical letters and a renewed confidence in the ability of human beings to determine for themselves truth and falsehood.

Western Cultural Humanism is a good name for the rational and empirical tradition that originated largely in ancient Greece and Rome, evolved throughout European history, and now constitutes a basic part of the Western approach to science, political theory, ethics, and law.

Philosophical Humanism is any outlook or way of life centered on human need and interest. Sub-categories of this type include Christian Humanism and Modern Humanism.

Christian Humanism is defined by Webster's Third New International Dictionary as "a philosophy advocating the self-fulfillment of man within the framework of Christian principles." This more human-oriented faith is largely a product of the Renaissance and is a part of what made up Renaissance humanism.

Modern Humanism, also called Naturalistic Humanism, Scientific Humanism, Ethical Humanism, and Democratic Humanism, is defined by one of its leading proponents, Corliss Lamont, as "a naturalistic philosophy that rejects all supernaturalism and relies primarily upon reason and science, democracy and human compassion." Modern Humanism has a dual origin, both secular and religious, and these constitute its sub-categories.

Secular Humanism is an outgrowth of eighteenth century enlightenment rationalism and nineteenth century freethought. Many secular groups, such as the Council for Secular Humanism and the American Rationalist Federation, and many otherwise unaffiliated academic philosophers and scientists, advocate this philosophy.

Religious Humanism largely emerged out of Ethical Culture, Unitarianism, and Universalism. Today, many Unitarian Universalist congregations and all Ethical Culture societies describe themselves as humanist in the modern sense.

The most critical irony in dealing with Modern Humanism is the tendency for its advocates to disagree on whether or not this worldview is religious. Those who see it as philosophy are the Secular Humanists while those who see it as religion are Religious Humanists. This dispute has been going on since the beginning of the twentieth century when the secular and religious traditions converged and brought Modern Humanism into existence.

Secular and Religious Humanists both share the same worldview and the same basic principles. This is made evident by the fact that both Secular and Religious Humanists were among the signers of Humanist Manifesto I in 1933, Humanist Manifesto II in 1973, and Humanist Manifesto III in 2003. From the standpoint of philosophy alone, there is no difference between the two. It is only in the definition of religion and in the practice of the philosophy that Religious and Secular Humanists effectively disagree.

The definition of religion used by Religious Humanists is often a functional one. Religion is that which serves the personal and social needs of a group of people sharing the same philosophical worldview.

To serve personal needs, Religious Humanism offers a basis for moral values, an inspiring set of ideals, methods for dealing with life's harsher realities, a rationale for living life joyously, and an overall sense of purpose.

To serve social needs humanist religious communities (such as Ethical Culture societies and many Unitarian Universalist churches) offer a sense of belonging, an institutional setting for the moral education of children, special holidays shared with like-minded people, a unique ceremonial life, the performance of ideologically consistent rites of passage (weddings, child welcomings, coming-of-age celebrations, memorials, and so forth), an opportunity for affirmation of one's philosophy of life, and a historical context for one's ideas.

Religious Humanists often maintain that most human beings have personal and social needs that can only be met by religion (taken in the functional sense just detailed). They do not feel that one should have to make a choice between meeting these needs in a traditional faith context versus not meeting them at all. Individuals who cannot feel at home in traditional religion should be able to find a home in non-traditional religion.

I was once asked by a reporter if this functional definition of religion didn't amount to taking away the substance and leaving only the superficial trappings. My answer was that the true substance of religion is the role it plays in the lives of individuals and the life of the community. Doctrines may differ from denomination to denomination, and new doctrines may replace old ones, but the purpose religion serves for people remains the same. If we define the substance of a thing as that which is most lasting and universal, then the function of religion is the core of it.

Religious Humanists, in realizing this, make sure that doctrine is never allowed to subvert the higher purpose of meeting human needs in the here and now. This is why humanist child welcoming ceremonies are geared to the community and humanist wedding services are tailored to the specialized needs of the wedding couple and their families. This is why humanist memorial services focus, not on saving the soul of the dear departed but on serving the survivors by giving them a memorable experience related to how the deceased was in life. This is why humanists don't proselytize people on their death beds. They find it better to allow them to die as they have lived, undisturbed by the agendas of others.

Finally, Religious Humanism is "faith in action." In his essay "The Faith of a Humanist," UU Minister Kenneth Phifer declares -

Humanism teaches us that it is immoral to wait for God to act for us. We must act to stop the wars and the crimes and the brutality of this and future ages. We have powers of a remarkable kind. We have a high degree of freedom in choosing what we will do. Humanism tells us that whatever our philosophy of the universe may be, ultimately the responsibility for the kind of world in which we live rests with us.

Now, while Secular Humanists may agree with much of what Religious Humanists do, they deny that this activity is properly called "religious." This isn't a mere semantic debate. Secular Humanists maintain that there is so much in religion deserving of criticism that the good name of humanism should not be tainted by connection with it.

Secular Humanists often refer to Unitarian Universalists as "humanists not yet out of the church habit." But Unitarian Universalists sometimes counter that a Secular Humanist is simply an "unchurched Unitarian."

Probably the most popular exemplar of the Secular Humanist world view in recent years was the controversial author Salman Rushdie. Here is what he said on ABC's Nightline on February 13, 1989, in regard to his novel The Satanic Verses.

[My book says] that there is an old, old conflict between the secular view of the world and the religious view of the world, and particularly between texts which claim to be divinely inspired and texts which are imaginatively inspired. . . . I distrust people who claim to know the whole truth and who seek to orchestrate the world in line with that one true truth. I think that's a very dangerous position in the world. It needs to be challenged. It needs to be challenged constantly in all sorts of ways, and that's what I tried to do.

In the March 2, 1989, edition of the New York Review, he explained that, in The Satanic Verses he -

tried to give a secular, humanist vision of the birth of a great world religion. For this, apparently, I should be tried. . . . "Battle lines are being drawn today," one of my characters remarks. "Secular versus religious, the light verses the dark. Better you choose which side you are on."

The Secular Humanist tradition is in part a tradition of defiance, a tradition that dates back to ancient Greece. One can see, even in Greek mythology, humanist themes that are rarely, if ever, manifested in the mythologies of other cultures. And they certainly have not been repeated by modern religions. The best example here is the character Prometheus.

Prometheus stands out because he was admired by ancient Greeks as the one who defied Zeus. He stole the fire of the gods and brought it down to earth. For this he was punished. And yet he continued his defiance amid his tortures. This is one source of the humanist challenge to authority.

The next time we see a truly heroic Promethean character in mythology it is Lucifer in John Milton's Paradise Lost. But now he is the Devil. He is evil. Whoever would defy God must be wickedness personified. That seems to be a given of traditional religion. But the ancient Greeks didn't agree. To them, Zeus, for all his power, could still be mistaken.

Imagine how shocked a friend of mine was when I told her my view of "God's moral standards." I said, "If there were such a god, and these were indeed his ideal moral principles, I would be tolerant. After all, God is entitled to his own opinions!"

Only a humanist is inclined to speak this way. Only a humanist can suggest that, even if there be a god, it is OK to disagree with him, her, or it. In Plato's Euthyphro, Socrates shows that God is not necessarily the source of good, or even good himself. Socrates asks if something is good because God ordains it, or if God ordains it because it is already good. Yet, since the time of the ancient Greeks, no mainstream religion has permitted such questioning of God's will or made a hero out of a disobedient character. It is humanists who claim this tradition.

After all, much of human progress has been in defiance of religion or of the apparent natural order. When we deflect lightning or evacuate a town before a tornado strikes, we lessen the effects of so called "acts of God." When we land on the Moon we defy the Earth's gravitational pull. When we seek a solution to the AIDS crisis, we, as the late Reverend Jerry Falwell argued, thwart "God's punishment of homosexuals."

Politically, the defiance of religious and secular authority has led to democracy, human rights, and the protection of the environment. Humanists make no apologies for this. Humanists twist no biblical doctrine to justify such actions. They recognize the Promethean defiance of their response and take pride in it. For this is part of the tradition.

Another aspect of the Secular Humanist tradition is skepticism. Skepticism's historical exemplar is Socrates. Why Socrates? Because after all this time he still stands alone among all the famous saints and sages from antiquity to the present. Every religion has its sage. Judaism has Moses, Zoroastrianism has Zarathustra, Buddhism has the Buddha, Christianity has Jesus, Islam has Mohammad, Mormonism has Joseph Smith, and Bahai has Baha-u-lah. Every one of these individuals claimed to know the absolute truth. It is Socrates, alone among famous sages, who claimed to know nothing. Each devised a set of rules or laws, save Socrates. Instead, Socrates gave us a method—a method of questioning the rules of others, of cross-examination. And Socrates didn't die for truth, he died for rights and the rule of law. For these reasons Socrates is the quintessential skeptical humanist. He stands as a symbol, both of Greek rationalism and the humanist tradition that grew out of it. And no equally recognized saint or sage has joined his company since his death.

Because of the strong Secular Humanist identity with the images of Prometheus and Socrates, and equally strong rejection of traditional religion, the Secular Humanist actually agrees with Tertullian—who said: "What has Jerusalem to do with Athens?"

That is, Secular Humanists identify more closely with the rational heritage symbolized by ancient Athens than with the faith heritage epitomized by ancient Jerusalem.

But don't assume from this that Secular Humanism is only negative. The positive side is liberation, best expressed in these words of American agnostic Robert G. Ingersoll:

When I became convinced that the universe is natural, that all the ghosts and gods are myths, there entered into my brain, into my soul, into every drop of my blood the sense, the feeling, the joy of freedom. The walls of my prison crumbled and fell. The dungeon was flooded with light and all the bolts and bars and manacles became dust. I was no longer a servant, a serf, or a slave. There was for me no master in all the wide world, not even in infinite space. I was free-free to

think, to express my thoughts-free to live my own ideal, free to live for myself and those I loved, free to use all my faculties, all my senses, free to spread imagination's wings, free to investigate, to guess and dream and hope, free to judge and determine for myself . . . I was free! I stood erect and fearlessly, joyously faced all worlds.

Enough to make a Secular Humanist shout "hallelujah!"

The fact that humanism can at once be both religious and secular presents a paradox of course, but not the only such paradox. Another is that both Religious and Secular Humanism place reason above faith, usually to the point of eschewing faith altogether. The dichotomy between reason and faith is often given emphasis in humanism, with humanists taking their stand on the side of reason. Because of this, Religious Humanism should not be seen as an alternative faith, but rather as an alternative way of being religious.

These paradoxical features not only require a unique treatment of Religious Humanism in the study of world religions but also help explain the continuing disagreement, both inside and outside the humanist movement, over whether humanism is a religion at all.

The paradoxes don't end here. Religious Humanism is without a god, without a belief in the supernatural, without a belief in an afterlife, and without a belief in a "higher" source of moral values. Some adherents would even go so far as to suggest that it is a religion without "belief" of any kind—knowledge based on evidence being considered preferable. Furthermore, the common notion of "religious knowledge" as knowledge gathered through nonscientific means is not accepted in Religious Humanist epistemology.

Because both Religious and Secular Humanism are identified so closely with Cultural Humanism, they readily embrace modern science, democratic principles, human rights, and free inquiry. Humanism's rejection of the notions of sin and guilt, especially in relation to sexual ethics, puts it in harmony with contemporary sexology and sex education as well as aspects of humanistic psychology. And humanism's historic advocacy of the secular state makes it another voice in the defense of church-state separation.

All these features led to the old charge that people are teaching "the religion of secular humanism" in the public schools.

The most obvious point to clarify in this context is that some religions hold to doctrines that place their adherents at odds with certain features of the modern world. Other religions do not. For example, many Evangelical Christians, especially those filling the ranks of the "religious right," reject the theory of evolution. Therefore, they see the teaching of evolution in a science course as an affront to their religious sensibilities. In defending their beliefs from exposure to ideas inconsistent with them, such believers label evolution as "humanism" and maintain that exclusive teaching of it in the science classroom constitutes a breech in the Jeffersonian wall of separation between church and state.

It is indeed true that Religious Humanists, in embracing modern science, embrace evolution in the bargain. But individuals within mainline Protestantism, Catholicism, and Judaism also

embrace modern science—and hence evolution. Evolution happens to be the state of the art in science today and is appropriately taught in science courses. That evolution has come to be identified with Religious Humanism but not with mainline Christianity or Judaism is a curious quirk of politics in North America. But this is a typical feature of the whole controversy over humanism in the schools.

Other courses of study have come to be identified with humanism as well, including sex education, values education, global education, and even creative writing. There are Christian fundamentalists who would have us believe that "situation ethics" was invented by 1974 Humanist of the Year Joseph Fletcher. But situational considerations have been an element of Western jurisprudence for at least 2,000 years! Again, Secular and Religious Humanists, being in harmony with current trends, are quite comfortable with all of this, as are adherents of most major religions. There is no justification for seeing these ideas as the exclusive legacy of humanism. Furthermore, there are independent secular reasons why schools offer the curriculum that they do. A bias in favor of "the religion of secular humanism" has never been a factor in their development and implementation.

The charge of humanist infiltration into the public schools seems to be the product of a confusion of Cultural Humanism and Religious Humanism. Though Religious Humanism embraces Cultural Humanism, this is no justification for separating out Cultural Humanism, labeling it as the exclusive legacy of a nontheistic and naturalistic religion called Religious Humanism, and declaring it alien. To do so would be to turn one's back on a significant part of one's culture and enthrone the standards of Christian fundamentalism as the arbiter of what is and is not religious. A deeper understanding of Western culture would go a long way in clarifying the issues surrounding the controversy over humanism in the public schools.

Once we leave the areas of confusion, it is possible to explain, in straightforward terms, exactly what the Modern Humanist philosophy is about. It is easy to summarize the basic ideas held in common by both Religious and Secular Humanists. These ideas are as follows:

1. Humanism is one of those philosophies for people who think for themselves. There is no area of thought that a Humanist is afraid to challenge and explore.

2. Humanism is a philosophy focused upon human means for comprehending reality. Humanists make no claims to possess or have access to supposed transcendent knowledge.

3. Humanism is a philosophy of reason and science in the pursuit of knowledge. Therefore, when it comes to the question of the most valid means for acquiring knowledge of the world, Humanists reject arbitrary faith, authority, revelation, and altered states of consciousness.

4. Humanism is a philosophy of imagination. Humanists recognize that intuitive feelings, hunches, speculation, flashes of inspiration, emotion, altered states of consciousness, and even religious experience, while not valid means to acquire knowledge, remain useful sources of ideas that can lead us to new ways of looking at the world. These ideas, after

they have been assessed rationally for their usefulness, can then be put to work, often as alternative approaches for solving problems.

5. Humanism is a philosophy for the here and now. Humanists regard human values as making sense only in the context of human life rather than in the promise of a supposed life after death.

6. Humanism is a philosophy of compassion. Humanist ethics is solely concerned with meeting human needs and answering human problems-for both the individual and society-and devotes no attention to the satisfaction of the desires of supposed theological entities.

7. Humanism is a realistic philosophy. Humanists recognize the existence of moral dilemmas and the need for careful consideration of immediate and future consequences in moral decision making.

8. Humanism is in tune with the science of today. Humanists therefore recognize that we live in a natural universe of great size and age, that we evolved on this planet over a long period of time, that there is no compelling evidence for a separable "soul," and that human beings have certain built-in needs that effectively form the basis for any human-oriented value system.

9. Humanism is in tune with today's enlightened social thought. Humanists are committed to civil liberties, human rights, church-state separation, the extension of participatory democracy not only in government but in the workplace and education, an expansion of global consciousness and exchange of products and ideas internationally, and an open-ended approach to solving social problems, an approach that allows for the testing of new alternatives.

10. Humanism is in tune with new technological developments. Humanists are willing to take part in emerging scientific and technological discoveries in order to exercise their moral influence on these revolutions as they come about, especially in the interest of protecting the environment.

11. Humanism is, in sum, a philosophy for those in love with life. Humanists take responsibility for their own lives and relish the adventure of being part of new discoveries, seeking new knowledge, exploring new options. Instead of finding solace in prefabricated answers to the great questions of life, humanists enjoy the open-endedness of a quest and the freedom of discovery that this entails.

Though there are some who would suggest that this philosophy has always had a limited and eccentric following, the facts of history show otherwise. Among the modern adherents of humanism have been Margaret Sanger, founder of Planned Parenthood and 1957 Humanist of the Year of the American Humanist Association; humanistic psychology pioneers Carl Rogers and Abraham Maslow, also Humanists of the Year; Albert Einstein, who identified with humanism in the 1930's; Bertrand Russell, who joined the American Humanist Association in the 1960s; civil

rights pioneer A. Philip Randoph, who was the 1970 Humanist of the Year; and futurist R. Buckminister Fuller, Humanist of the Year in 1969.

The United Nations is a specific example of humanism at work. The first Director General of UNESCO, the UN organization promoting education, science, and culture, was the 1962 Humanist of the Year Julian Huxley, who practically drafted UNESCO'S charter by himself. The first Director-General of the World Health Organization was the 1959 Humanist of the Year Brock Chisholm. One of this organization's greatest accomplishments has been the wiping of smallpox from the face of the earth. And the first Director-General of the Food and Agricultural Organization was British Humanist John Boyd Orr.

Meanwhile, humanists like 1980 Humanist of the Year Andrei Sakharov stood up for human rights wherever such rights were suppressed. Betty Friedan and Gloria Steinem fought for women's rights, Mathilde Krim battled the AIDS epidemic, and Margaret Atwood remains one of the world's most outspoken advocates of literary freedom—humanists all.

The list of scientists is legion: Stephen Jay Gould, Donald Johanson, Richard Leakey, E.O. Wilson, Francis Crick, Jonas Salk, Steven Weinberg, Carolyn Porco, and many others—all members of the American Humanist Association, whose president in the 1980s was the late scientist and author Isaac Asimov.

The membership lists of humanist organizations, both religious and secular, read like Who's Who. Through these people, and many more of less reknown, the humanist philosophy has an impact on our world far out of proportion to the number of its adherents. That tells us something about the power of ideas that work.

It may have been what led philosopher George Santayana to declare humanism to be "an accomplishment, not a doctrine."

So, with modern humanism one finds a lifestance or worldview that is in tune with modern knowledge; is inspiring, socially conscious, and personally meaningful. It is not only the thinking person's outlook but that of the feeling person as well, for it has inspired the arts as much as it has the sciences; philanthropy as much as critique. And even in critique it is tolerant, defending the rights of all people to choose other ways, to speak and to write freely, to live their lives according to their own lights.

So the choice is yours. Are you a humanist?

You needn't answer "yes" or "no." For it isn't an either-or proposition. Humanism is yours—to adopt or to simply draw from. You may take a little or a lot, sip from the cup or drink it to the dregs.

It's up to you.

 

http://www.americanhumanist.org/who_we_are/about_humanism/What_is_Humanism

Humanism

Humanism is the view that we can make sense of the world using reason, experience and shared human values and that we can live good lives without religious or superstitious beliefs.

Humanists seek to make the best of the one life we have by creating meaning and purpose for ourselves. We choose to take responsibility for our actions and work with others for the common good.

Humanists do not believe in a God or gods, or any other supernatural or divine entities. Humanists do not think that the universe needs a divine power outside of itself in order to have value. We, inside the universe, determine its value. We think that other people, for example, are moral concerns, not because they are made in the image of Something Else, but because of who they are in themselves.

What humanists believe

Humanism is an approach to life based on humanity and reason – humanists recognise that moral values are properly founded on human nature and experience alone and that the aims of morality should be human welfare, happiness and fulfillment. Our decisions are based on the available evidence and our assessment of the outcomes of our actions, not on any dogma or sacred text.

Humanism is a naturalistic view, encompassing atheism and agnosticism as responses to theistic claims, but is an active and ethical philosophy greater than thes e reactions to religion.

Humanists believe in individual rights and freedoms, but believe that individual responsibility, social cooperation and mutual respect are just as important.

Humanists believe that people can and will continue to find solutions to the world's problems, so that quality of life can be improved for everyone.

Humanists are positive, gaining inspiration from our lives, art and culture, and a rich natural world.

Humanists believe that we have only one life, it is our responsibility to make it a good life, and to live it flourishingly.

History of the Happy Human

The symbol was chosen in a competition organized by the British Humanist Association in 1965. It was designed by Dennis Barrington.

The BHA used the original Happy Human (first known as the Happy Man) in its own logo for some years and encouraged use of the symbol around the world, either in its original form or tailored for individual organisations.

http://www.humanism.org.uk/humanism/happy-human-symbol