Declaration of Modern Humanism

Humanist beliefs and values are as old as civilization and have a history in most societies around the world. Modern humanism is the culmination of these long traditions of reasoning about meaning and ethics, the source of inspiration for many of the world’s great thinkers, artists, and humanitarians, and is interwoven with the rise of modern science.

As a global humanist movement, we seek to make all people aware of these essentials of the humanist worldview:

1. Humanists strive to be ethical

We accept that morality is inherent to the human condition, grounded in the ability of living things to suffer and flourish, motivated by the benefits of helping and not harming, enabled by reason and compassion, and needing no source outside of humanity.

We affirm the worth and dignity of the individual and the right of every human to the greatest possible freedom and fullest possible development compatible with the rights of others. To these ends we support peace, democracy, the rule of law, and universal legal human rights.

We reject all forms of racism and prejudice and the injustices that arise from them. We seek instead to promote the flourishing and fellowship of humanity in all its diversity and individuality.

We hold that personal liberty must be combined with a responsibility to society. A free person has duties to others, and we feel a duty of care to all of humanity, including future generations, and beyond this to all sentient beings.

We recognise that we are part of nature and accept our responsibility for the impact we have on the rest of the natural world.

2. Humanists strive to be rational

We are convinced that the solutions to the world’s problems lie in human reason, and action. We advocate the application of science and free inquiry to these problems, remembering that while science provides the means, human values must define the ends. We seek to use science and technology to enhance human well-being, and never callously or destructively.

3. Humanists strive for fulfillment in their lives

We value all sources of individual joy and fulfillment that harm no other, and we believe that personal development through the cultivation of creative and ethical living is a lifelong undertaking.

We therefore treasure artistic creativity and imagination and recognise the transforming power of literature, music, and the visual and performing arts. We cherish the beauty of the natural world and its potential to bring wonder, awe, and tranquility. We appreciate individual and communal exertion in physical activity, and the scope it offers for comradeship and achievement. We esteem the quest for knowledge, and the humility, wisdom, and insight it bestows.

4. Humanism meets the widespread demand for a source of meaning and purpose to stand as an alternative to dogmatic religion, authoritarian nationalism, tribal sectarianism, and selfish nihilism

Though we believe that a commitment to human well-being is ageless, our particular opinions are not based on revelations fixed for all time. Humanists recognise that no one is infallible or omniscient, and that knowledge of the world and of humankind can be won only through a continuing process of observation, learning, and rethinking.

For these reasons, we seek neither to avoid scrutiny nor to impose our view on all humanity. On the contrary, we are committed to the unfettered expression and exchange of ideas, and seek to cooperate with people of different beliefs who share our values, all in the cause of building a better world.

We are confident that humanity has the potential to solve the problems that confront us, through free inquiry, science, sympathy, and imagination in the furtherance of peace and human flourishing.

We call upon all who share these convictions to join us in this inspiring endeavor.

(also known as ‘The Amsterdam Declaration’), declared by the 2022 General Assembly of Humanists International, replacing The Amsterdam Declaration of 2002.

Suggested academic reference

'Declaration of Modern Humanism', Humanists International, General Assembly, Glasgow, United Kingdom, 2022

Nones plateaued?

https://substack.com/@friendlyatheist/note/c-48000328?r=35ogp&utm_medium=ios&utm_source=notes-share-action

Is "better" the word?

Or reconciled? Accepting? At peace? Happier, maybe? Less charitably: happily deluded?

In any event, it's good to see a positive spotlight on humanism on the front page of the Sunday Times.

An Atheist Chaplain and a Death Row Inmate’s Final Hours

Devin Moss spent a year ministering to convicted killer Phillip Hancock. Together, they wrestled with one question: How to face death without God.
--

“It’s well known that people that really believe, that really have faith, die better,” he said. “How can we help people die better that don’t have supernatural faith?” nyt

As noted recently, Andrew Copson, and before him Corliss Lamont, have some ideas on this front. 

So has Professor Dennett. 

 

"People make a mistake in thinking that spirituality [necessarily] 

has anything to do with religion, immateriality, or the supernatural."

The humanist chaplain should consider the words as well of my late great mentor John Lachs in Stoic Pragmatism, about not counting on winning the supernatural afterlife lottery. "I am prepared to be surprised to learn that we have a supernatural destiny, just as I am prepared to be surprised at seeing my neighbor win the lottery. But I don't consider buying tickets an investment."

Better to invest in smelling the roses, loving life, being grateful for the time we've got.

And staying out of prison.

An Atheist Chaplain and a Death Row Inmate’s Final Hours

Devin Moss spent a year ministering to convicted killer Phillip Hancock. Together, they wrestled with one question: How to face death without God.
--

...The gray Oklahoma skies opened into a drizzle. Moss wondered what he had to offer Hancock in these final hours, when ordinary wisdom seemed to fail and prayers, in this case, were irrelevant. Heaven, hell, salvation: He had talked about it all with Hancock, but neither of them really believed in anything but people. What humans were capable of doing, for themselves and to one another. Both men were atheists.

There is an adage that says there are no atheists in foxholes — even skeptics will pray when facing death. But Hancock, in the time leading up to his execution, only became more insistent about his nonbelief. He and his chaplain were both confident that there was no God who might grant last-minute salvation, if only they produced a desperate prayer. They had only one another...

https://www.nytimes.com/2024/01/21/us/an-atheist-chaplain-and-a-death-row-inmates-final-hours.html?smid=em-share

Problematic

https://www.threads.net/@secularstudents/post/C2F7jSmuFaR/

Good question

"What unfolds when intentional spaces are cultivated to explore the essence of humanity?" That's just one of many questions that course instructor and Humanist Chaplain at Tufts University Anthony Cruz Pantojas asks students in a new course exploring the utility and significance of humanism. https://thehumanist.com/news/secularism/a-course-on-humanism-for-everyday-life

https://www.threads.net/@americanhumanist/post/C2GIguQAxGR/

How the Poet Christian Wiman Keeps His Faith | The New Yorker

A poet whose religiosity (which "begins at the point where atheists suppose that it must be at an end") is complicated, possibly incoherent, but still fascinating from a humanist perspective. His story would have made the cut for James's Gifford Lectures.

"...During his years at Poetry, Wiman came to feel alienated from contemporary poetry and what he regarded as its self-obsessed confessionalism. Before he learned he had cancer, he'd been planning to resign from the magazine—he and Chapman, in thrall to the mythology of another pair of poet partners, Donald Hall and Jane Kenyon, living and writing in pastoral bliss in New Hampshire, hoped to leave Chicago for Tennessee and make Fairfield into their own Eagle Pond Farm. But Wiman's cancer treatments can cost more than a million dollars a year; handcuffed by health care, they stayed put. Then, in 2010, Wiman was invited to give a lecture at the Yale Institute of Sacred Music, on the campus of the Yale Divinity School. He was so taken by his conversations with the students, the way they talked so straightforwardly about their faith and their fears and what he considers life's ultimate concerns, that when he got home he wrote a letter to Yale angling for a job.

Wiman became a senior lecturer in religion and literature, and Chapman became a lecturer in English. He is now the Clement-Muehl Professor of Communication Arts. One Friday morning this fall, at nine-thirty on the nose, he arrived in a seminar room on the Sterling Quadrangle for his course "Poetry and Faith" holding up a stack of handouts like Perseus holding the head of Medusa. He'd woken that morning full of fever and pain and nausea—something that still happens to him every few weeks, most often from colds and viruses his weakened immune system can't fight off—and had considered cancelling the class, but he wanted to clear up something he'd said the previous week, about Philip Larkin's "Aubade." Wiman had told his students that the poem spoke the truth to him as a Christian, which shocked some of them, since it famously describes religion as "that vast moth-eaten musical brocade / Created to pretend we never die."

For Wiman, the poem's theological power comes from its confrontation with "a kind of absolute nothingness." His handout contained a few quotations clarifying the point. The first was from the German theologian H. J. Iwand: "Our faith begins at the point where atheists suppose that it must be at an end. Our faith begins with the bleakness and power which is the night of the cross, abandonment, temptation, and doubt about everything that exists!" The second was from a letter written by Dietrich Bonhoeffer not long before he was murdered by the Nazis: "We cannot be honest unless we recognize that we have to live in the world etsi deus non daretur" (as if there were no God). Before Wiman could finish with the handout, a student tried to slip in late. Wiman reminded his class of the punishment for tardiness—memorizing a sonnet—then turned to that week's readings, which were about love..."

https://www.newyorker.com/magazine/2023/12/11/a-poets-faith

Humanism is a meliorism

"… Humanism is a philosophy, not a religion, so it has no dogma—but it does have a creed: Humanism believes in the equality of all humans and celebrates the rich diversity of experiences between us. Humanism believes our actions are best informed by reason and critical thinking. And above all, Humanism believes in meliorism—that the world can be made better by human effort. That we can alleviate the suffering of our fellow man, and work toward human flourishing for all.

Thomas Paine penned his own Humanist creed in his work Age of Reason: "I believe in the equality of man; and I believe that religious duties consist in doing justice, loving mercy, and endeavoring to make our fellow-creatures happy."

And Humanism comes with thousands of years of philosophical texts: Ideas first espoused by the Greek philosophers Cicero and Epicurious, as well as the Chinese philosophies of Taoism and Confucianism, were later resuscitated by Renaissance Humanists like Petrarch, Desiderius Erasmus, and Michel de Montaigne. During the Enlightenment, Humanist writers like Voltaire and the Marquis de Condorcet brought those ideals into our states and governments, and modern writers like Steven Pinker continue the work, all gospel that humans have some agency against the ails of the world.
Throughout history, we took those ideals and made them manifest. As Sarah Bakewell points out in her book Humanly Possible: Seven Hundred Years of Humanist Freethinking, Inquiry, and Hope: "It was thanks to humanistic beliefs in reason and meliorism that Voltaire argued for tolerance of different religions, Condorcet and Olympe de Gouges argued for including women and non-European races in the French Revolutionary idea of human liberation, and their fellow Enlightenment thinker Jeremy Bentham argued for what would now be called LGBTQ+ rights."

It was Humanism's insistence on equality that demanded an end to slavery. It created orphanages, hospitals, social work, and women's suffrage. It implored us to devise spaces for disabled persons. It was Humanism's belief in meliorism that inspired human rights movements and liberal democracies. The progress we have made comes from Humanism's central belief that all human beings are equals and that we have an equal right to human flourishing.
Whether or not there is a God is irrelevant to this goal. "I am a humanist," the philosopher Kurt Vonnegut once said, "which means, in part, that I have tried to behave decently without any expectation of rewards or punishments after I'm dead."
…

-Elle Griffin

https://open.substack.com/pub/ellegriffin/p/humanism-as-the-future-of-religion?r=35ogp&utm_medium=ios&utm_campaign=post