The Unitarian Fellowship

Secular Humanism

There are profound differences between a religious approach to reality
on the one hand, and a secular humanist approach on the other. Most
religions claim that there is a "sacred" and "divine" character to reality.
Humanists reject this basic assumption. Humanists believe that we need to
summon our own resources and develop critical thinking to solve our
problems. Therefore, the key humanist virtue is courage, in spite of the
sometimes tragic character of human existence. Humanism focuses on this
life and the here and now; it does not project a supernatural realm of sacred
mysteries. It does not have any expectations of salvation, nor is there any
sense that we are duty-bound to revere the unknown.
Humanism makes a radical break with religion. It affirms that human
beings can lead authentic lives without religious pretensions. Humanity
needs to move beyond religion.

Humanism combines a method of inquiry, a cosmic worldview, a life
stance, and a set of social values.

Humanist attempt to draw the implications of science to the life of
man. It seeks to develop a cosmic perspective. It recognizes the things we
do not know that still need to be investigated. It is aware of the need for
agnosticism. And yet it applies practical scientific wisdom to life.
The first principle of humanism is a commitment to free inquiry. This
means that any effort to prevent the mind from exercising its right to pose
questions is unwarranted:

Tools -- Skepticism is a vital principle of inquiry. This principle implies
that the reliability of a hypothesis, theory, or belief is a function of the
evidence, by which it is supported. If a claim is not justified by verification,
we ought to be cautious in holding fast to it.

Tools -- Probability is to the degree of certainty by which we are willing
to support claims of truth. We should not attribute to any belief absolute
Infallibility. We should be prepared to admit that we may be mistaken.
Beliefs should be taken as hypotheses: depending upon the degree of
evidence or the validity of the arguments used to support them.Tools ---
Fallibility indicates that even when a claim is thought to be well
supported, we should nonetheless be prepared to modify our beliefs if new
arguments or evidence arise in the future. This applies in fields of formal
knowledge, such as mathematics, as much as social inquiry. The skeptic
should have an open mind about all questions and not seek to close inquiry.
If after investigation there is insufficient evidence, the skeptic may say that
the claim is unlikely. Agnosticism, in this respect, is a meaningful option.
We should be prepared to exercise doubt about a wide range of claims.
Skepticism is an essential method used in science, religion, politics, and
morality.

First, we should appeal to experience in all areas in which it is relevant to
do so. Observation, evidence, facts, data-that can be replicated or certified.
Subjective paths to truth need not be arbitrarily rejected, but, on the other
hand, they are not admissible unless they can be reliably verified. This
empirical standard is fundamental.

Second, if an experience cannot be duplicated, there might be
circumstantial evidence or at least predictable results by which we can
evaluate its adequacy. At least in part-by their observed consequences.
Third, we use a rational test of deduction, judging our theories or
beliefs to those we have already accepted as reliable. Hypotheses cannot be
viewed in isolation from other knowledge we believe to be true.
What is distinctive about secular humanism is that it wishes to extend
the methods of objective inquiry to all areas of life, including religion which
is often unexamined. If critical thinking were to replace blind appeals to
authority, custom, faith, or subjectivity, it could radically transform society.
However, free thought can be threatening to the privileged status quo.

A basic point of contention between secular humanism and religion is
precisely this: the application of scientific methods, rationalism, and critical
thinking to evaluate claims. The humanist is willing to examine any
responsible claim to truth. The burden of proof, however, rests with the
believer. God-talk is generally vague, and even unintelligible. If a
meaningful claim is introduced, it needs to be supported. This means that
private, mystical, or subjective claims to revelation or divine presence or
mere declarations by religious authorities that something is true are
inadmissible unless they can be confirmed. Humanism does not exclude any
insights derived from literature, poetry, or the arts. They express enduring
human interests. Secular humanists only ask that they be analyzed carefully
and tested objectively. Aesthetic experiences are a part of human
experience. Any knowledge about the world drawn from these sources,
however, requires careful evaluation.

The humanist is open to the subtlies of human experience, but they
insists that we use our powers of critical thinking to appraise the claims to
truth. They draw upon the tested knowledge of the day. And accept the
claims of others-but only if they are assured that those claims have been
reached by objective methods.

Humanism also seeks to use the sciences to interpret the cosmos and
to place humans within it. The humanist attempts to make some kind of
generalized sense of our total reality. The primary source for obtaining
knowledge about nature should be through the human experience. Since
science is a rapidly expanding body of knowledge, there are ongoing
modifications of principles and theories. There may be fundamental shifts in
outlook, in which long-standing beliefs are altered. There are times when
we build up an elaborate body of knowledge by a process of accumulation
and addition. At other times there may be radical ideas that may be
introduced and tested, and they may fundamentally alter the current outlook.
Humanists are always prepared to change a cosmic perspective in the light
of new data. Secular humanist believe the universe does not manifest
design; there is apparent regularity and order, but chance, conflict, and chaos
are also present. To describe the universe as good is a rendering of nature to
fit one's bias. Religion is often so overcome by the tragic character of
humanity that they are willing to project their deepest longings into a divine
mind, and this enables them to transcend this possible nothingness in which
we live. For religion the universe involves some conception of salvation.
Man, in some way, is at the center of creation. God will save us if only we
will devote ourselves completely to adoring Him, accept on the basis of faith
that which exceeds all human understanding, and obey God's moral
commandments as interpreted by His self-proclaimed emissaries on earth.
Much of the character of this deity is derived from ancient texts held
to be sacred and to have been revealed by a God to specially appointed
individuals.

Secular humanism involves providing both economic and cultural
opportunities so that individuals can participate in the democratic society
and develop as self-restrained, and productive citizens.
This society seeks to end discrimination based on race, gender, sexual
orientation, physical handicap, ethnicity, or economic background.
Secular humanists believe that universal human rights should apply to
all members of the human family. There are conservative, reactionary,
nationalistic, and ethnic forces throughout the world that oppose this
development. Secular humanists believe it is central, to the next stage of
human civilization.

1. Religion believes that there is some realm of being that transcends
experience or reason, that this realm is sacred, or holy, and that it is
related to the world as its ultimate cause.

2. Religion also believes that human beings have obligations to "the
sacred." A religion is not simply a system of beliefs or a creed that
can be memorized and recited, but is also a set of practices or
rituals that are believed to put us into some sort of relationship
with "the sacred."

(a) It is hidden, mysterious, and miraculous.
(b) It is the cause of the world we know, it and it has
superhuman powers.
(c) Religious beliefs and practices will put us in a
satisfactory relationship with the sacred. This generally
involves rituals, and prayers and may include sacrifices,
and other ceremonies.It is clear that the humanist does not believe in the reality of this
sacred; they are unwilling to credit any kind of power to an unknown
being. Although humanist may offer an hypotheses about unknown
aspects of nature, they are willing to suspend judgment because it is
not yet known. Humanist are especially dubious of the tendency of
religious believers to project their own imaginative fantasies in to the
unknown and to make up the shortcomings of this life by imagining
that all is fulfilled in the next. The humanist is weary of the efforts to
endow an unknown divine personhood with superhuman qualities.
Religion is an exploitation of human longing it offers an idealized
version of reality and imaginative wish-fulfillment. The humanist is
unwilling to engage in rituals to influence unknown forces; they do
not express any religious respect toward the unknown.

This does not mean that the humanist is without a sense of awe
at the magnificence of the universe, nor even that they are always free
of fear about that which cannot controlled. But this attitude does not
involve reading into nature their fondest hopes or vain desires; they do
not delude themselves into believing that the totality of the cosmos
has some ultimate and intimate relationship to themselves.

3. Of great significance is the support that religion provides the
individual. It offers psychological release. Through spiritual joy
or peace in this life, or the hope of eternal salvation in the next.

4. The traditional religions that have endured have powerful social
dimensions; they express the collective hopes of peoples.

Religions are social phenomena. In time beliefs and practices are
institutionalized. The dogma is clearly laid down. The appropriate
rituals are codified and sanctified. These are transmitted from
generation to generation. The rules and regulations of piety strictly
govern the lives of the faithful. Taboos are proclaimed, and
obligations demanded. A sense of sin or guilt is established
thereby restraining any attempt to break the moral code. In highly
structured authoritarian religious systems, deviations may be
severely punished. The heretic or infidel is condemned as an
outcast. The faithful are obedient servants of the Lord.
An institutionalized religion usually requires a priesthood. This
involves a special class of individuals who are entrusted with the sacred laws
and who, through vows and training, devote their lives to spiritual pursuits.

5. Fundamental to many religions is the belief that at one time in
history the master or prophet received a revelation or
enlightenment and transmitted it to his followers. Some inner
truth, spiritual ecstasy, or way of life is supported.

Believers in supernatural religions will lead lifestyles different from
nonreligious people. Believers hold that they are part of a preordained
scheme, that what they do is known to and observed by a divine Mind, that
God ultimately is responsible for all of creation. Most religions require that
we have an unquestioning faith and are obedient to their commandments.
Secular humanists have no such expectation. They consider the
universe indifferent to their wishes and desires. They do not engage in
prayer or worship. They have no expectation of a future after life.
certain foods, the roles of women, and so forth are taken as
strict commandments. Any change in the moral code is
viewed with horror. In religion morality is based upon faith
and in Secular Humanism ethical choices are based on
rationality.

3. Intrenched moral attitudes may lead to repressive views of
sexuality. They may condemn as evil all but narrowly
defined types of sexual expression, as for example, all forms
of adultery, masturbation, pornography, homosexuality, and
premarital/extramarital relations. Religions often arouse
guilt and a sense of sin towards sex. They create phobias
that encourage self-hatred and fear, and a sense that sex is
wicked.

4. On the positive side, a religious system may lead to
humanitarian deeds and charitable concerns. Negatively, it
can be intolerant of otherfaith systems, and suspicious of
diversity. It can engender hate, mistrustful and conflict-all in
the name of the true faith. It may lead to ethnic and religious
warfare.

5. At its best, the religious impulse may arouse compassion for
the underdog and promote action for improving the human
condition. However, religion may also seek to prevent social
progress; fearful of change, it may suppress novelty. Its
primary function is often to maintain social order. However
it may become oppressive to those who want more freedom
or equality. In focusing on ultimate salvation in the next
world, many religions reject primary concern for conditions
in this one.

6. Religious systems may give comfort to those who seek
meaning in life. But they may also generate profound
apprehension of the unknown, fear of God's punishment, and
irrational worries about so called evil forces. They may
generate internal repression in the name of absolute piety.
Some central questions: Does religion help us to unravel the mysteries
of life? Does it help us to face death? Does it contribute to a better life than
humanism? Would life have meaning for humans if they knew that God
did not exist and the universe had no design or purpose? Is the message of
secular humanism too stark to be digested? Do we need the comfort of
myths to help pass through life?

One of the central function of religion is its attempt to blend humans
into the cosmos and therefore providing an ultimate anchor. Religion
constructs a social support system that enables humans to share their values
and dreams. By singing hymns of salvation, some men and women
apparently feel better able to cope with life's sometimes cruel turns, and they
may find consolation in the fanciful tales spun out by religions. Religion
projects our needs; it creates fantasies to cope with chaos and death. But a
crucial questions is: Are they true? If one doubts this, one must look to an
alternative that seems nearer the truth.

Humanity has seen extremes: on the one hand, unthinking faith and
frenzied dogma, whether in religion or politics; and on the other hand,
neutrality and skepticism, in which a person has no strong beliefs or values,
but adopts a purely reflective mode. The latter may arouse no convictions
and may not be able to compete very well against powerful, antirational
belief systems that promise everything.

There may be a middle way; in which we can develop convictions
based upon the best available evidence, beliefs for which we can give
reasons and are of sufficient force to stimulate passionate commitment.
What at first is taken as pure hypothesis can be converted into intelligent
conviction. This is the distinctive role of secular humanism; it expresses a
cosmic outlook and a life stance, but it also arouses convictions. It appeals
to both our intellect and our feelings, and it moves us to action.

The choices that are made in life depend upon the socio-cultural
context in which we live, and there is a wide constellation of forces at work,
including chance and luck. At some point, as we mature in life, we realize
that we are responsible for most of our choices.

The reply of religion is untrustworthy, it offers spurious fairy tales and
has perpetuated them in continued self-deception. An objective mind cannot
easily swallow the myths. Humanism is an effort to examine the depths of
existence, and to commit us to a life stance.

To the questions, "What do I want?" the humanist replies, "Why not
happiness and a full life?"
To "How can I face death?" they answer, "Why not with simple
courage?"
And to "How shall I live fully?" he responds, "By sharing the
creative tasks and sorrows of life with others."
"All we have is each other," everything else is fluff!!

The scientific revolution will continue to afford great benefits for the
human species. The frontiers of science are still expanding.
Higher Standards of Living. enrichment of the conditions of human
existence. It can lead to the end of poverty as well as an increase in comfort
and affluence.

Increased Longevity. With improved nutrition and health care, it may
be possible for medical science to extend human life far beyond the present
limits. Science may reduce suffering due to premature and painful death,
suffering that has been truly horrible, may become more limited.

More Leisure Time. The fruits of the scientific revolutions have
already lessened the sheer drudgery of much physical labor; and it has
allowed people to have more free time to pursue activities they find
personally rewarding.

A Humanized Work place. Creativity needs to be extended to the
workplace. Labor-saving devices have reduced the need for labor. Clean
and modem workplaces can contribute to more satisfying work. The
dreadful factories of the industrial age and hard labor can give way to more
humane methods of work.

Democratization and Freedom. Safeguarding individuals' rights
against oppressive societies is a challenge for the future. People should be
able to live in peace and harmony without fear or cruelty. Racial, religious,
and class conflict can be overcome. Humanism extends the ideals of an
open, pluralistic, and democratic society to all regions of the globe.
Sexual Freedom and Enjoyment. Without doctrines of repression fed
by religion, human beings can learn to better appreciate and love each other;
they can engage in rewarding sexual relations of their choosing with other
consenting adults. This sexuality will enable stronger bonds of intimacy and
pleasure to develop.

Global Ethics in a Global Community Human beings can come
to recognize that since we are all part of the world community and cosmos,
common human needs and rights should be respected. National, racial,
religious, and political concepts must be totally reviewed.
Creativiy Many forms of creativity find expression in the arts,
science, philosophy, poetry, and music. Through secular humanism creative
and open activities can lead to enjoyable experiences for their own sake.
Living is not simply coping with problems of survival, but also involves
pleasure and self-actualization. Secular Humanism

There are profound differences between a religious approach to reality
on the one hand, and a secular humanist approach on the other. Most
religions claim that there is a "sacred" and "divine" character to reality.
Humanists reject this basic assumption. Humanists believe that we need to
summon our own resources and develop critical thinking to solve our
problems. Therefore, the key humanist virtue is courage, in spite of the
sometimes tragic character of human existence. Humanism focuses on this
life and the here and now; it does not project a supernatural realm of sacred
mysteries. It does not have any expectations of salvation, nor is there any
sense that we are duty-bound to revere the unknown.

Humanism makes a radical break with religion. It affirms that human
beings can lead authentic lives without religious pretensions. Humanity
needs to move beyond religion.

Humanism combines a method of inquiry, a cosmic worldview, a life
stance, and a set of social values.

Humanist attempt to draw the implications of science to the life of
man. It seeks to develop a cosmic perspective. It recognizes the things we
do not know that still need to be investigated. It is aware of the need for
agnosticism. And yet it applies practical scientific wisdom to life.

The first principle of humanism is a commitment to free inquiry. This
means that any effort to prevent the mind from exercising its right to pose
questions is unwarranted:

Tools -- Skepticism is a vital principle of inquiry. This principle implies
that the reliability of a hypothesis, theory, or belief is a function of the
evidence, by which it is supported. If a claim is not justified by verification,
we ought to be cautious in holding fast to it.

Tools -- Probability is to the degree of certainty by which we are willing
to support claims of truth. We should not attribute to any belief absolute
Infallibility. We should be prepared to admit that we may be mistaken.
Beliefs should be taken as hypotheses: depending upon the degree of
evidence or the validity of the arguments used to support them.Tools ---
Fallibility indicates that even when a claim is thought to be well
supported, we should nonetheless be prepared to modify our beliefs if new
arguments or evidence arise in the future. This applies in fields of formal
knowledge, such as mathematics, as much as social inquiry. The skeptic
should have an open mind about all questions and not seek to close inquiry.
If after investigation there is insufficient evidence, the skeptic may say that
the claim is unlikely. Agnosticism, in this respect, is a meaningful option.
We should be prepared to exercise doubt about a wide range of claims.
Skepticism is an essential method used in science, religion, politics, and
morality.

First, we should appeal to experience in all areas in which it is relevant to
do so. Observation, evidence, facts, data-that can be replicated or certified.
Subjective paths to truth need not be arbitrarily rejected, but, on the other
hand, they are not admissible unless they can be reliably verified. This
empirical standard is fundamental.

Second, if an experience cannot be duplicated, there might be
circumstantial evidence or at least predictable results by which we can
evaluate its adequacy. At least in part-by their observed consequences.
Third, we use a rational test of deduction, judging our theories or
beliefs to those we have already accepted as reliable. Hypotheses cannot be
viewed in isolation from other knowledge we believe to be true.
What is distinctive about secular humanism is that it wishes to extend
the methods of objective inquiry to all areas of life, including religion which
is often unexamined. If critical thinking were to replace blind appeals to
authority, custom, faith, or subjectivity, it could radically transform society.
However, free thought can be threatening to the privileged status quo.

A basic point of contention between secular humanism and religion is
precisely this: the application of scientific methods, rationalism, and critical
thinking to evaluate claims. The humanist is willing to examine any
responsible claim to truth. The burden of proof, however, rests with the
believer. God-talk is generally vague, and even unintelligible. If a
meaningful claim is introduced, it needs to be supported. This means that
private, mystical, or subjective claims to revelation or divine presence or
mere declarations by religious authorities that something is true are
inadmissible unless they can be confirmed. Humanism does not exclude any
insights derived from literature, poetry, or the arts. They express enduring
human interests. Secular humanists only ask that they be analyzed carefully
and tested objectively. Aesthetic experiences are a part of human
experience. Any knowledge about the world drawn from these sources,
however, requires careful evaluation.

The humanist is open to the subtlies of human experience, but they
insists that we use our powers of critical thinking to appraise the claims to
truth. They draw upon the tested knowledge of the day. And accept the
claims of others-but only if they are assured that those claims have been
reached by objective methods.

Humanism also seeks to use the sciences to interpret the cosmos and
to place humans within it. The humanist attempts to make some kind of
generalized sense of our total reality. The primary source for obtaining
knowledge about nature should be through the human experience. Since
science is a rapidly expanding body of knowledge, there are ongoing
modifications of principles and theories. There may be fundamental shifts in
outlook, in which long-standing beliefs are altered. There are times when
we build up an elaborate body of knowledge by a process of accumulation
and addition. At other times there may be radical ideas that may be
introduced and tested, and they may fundamentally alter the current outlook.

Humanists are always prepared to change a cosmic perspective in the light
of new data. Secular humanist believe the universe does not manifest
design; there is apparent regularity and order, but chance, conflict, and chaos
are also present. To describe the universe as good is a rendering of nature to
fit one's bias. Religion is often so overcome by the tragic character of
humanity that they are willing to project their deepest longings into a divine
mind, and this enables them to transcend this possible nothingness in which
we live. For religion the universe involves some conception of salvation.
Man, in some way, is at the center of creation. God will save us if only we
will devote ourselves completely to adoring Him, accept on the basis of faith
that which exceeds all human understanding, and obey God's moral
commandments as interpreted by His self-proclaimed emissaries on earth.
Much of the character of this deity is derived from ancient texts held
to be sacred and to have been revealed by a God to specially appointed
individuals.

Secular humanism involves providing both economic and cultural
opportunities so that individuals can participate in the democratic society
and develop as self-restrained, and productive citizens.

This society seeks to end discrimination based on race, gender, sexual
orientation, physical handicap, ethnicity, or economic background.

Secular humanists believe that universal human rights should apply to
all members of the human family. There are conservative, reactionary,
nationalistic, and ethnic forces throughout the world that oppose this
development. Secular humanists believe it is central, to the next stage of
human civilization.

1. Religion believes that there is some realm of being that transcends
experience or reason, that this realm is sacred, or holy, and that it is
related to the world as its ultimate cause.

2. Religion also believes that human beings have obligations to "the
sacred." A religion is not simply a system of beliefs or a creed that
can be memorized and recited, but is also a set of practices or
rituals that are believed to put us into some sort of relationship
with "the sacred."
(a) It is hidden, mysterious, and miraculous.
(b) It is the cause of the world we know, it and it has
superhuman powers.
(c) Religious beliefs and practices will put us in a
satisfactory relationship with the sacred. This generally
involves rituals, and prayers and may include sacrifices,
and other ceremonies.It is clear that the humanist does not believe in the reality of this
sacred; they are unwilling to credit any kind of power to an unknown
being. Although humanist may offer an hypotheses about unknown
aspects of nature, they are willing to suspend judgment because it is
not yet known. Humanist are especially dubious of the tendency of
religious believers to project their own imaginative fantasies in to the
unknown and to make up the shortcomings of this life by imagining
that all is fulfilled in the next. The humanist is weary of the efforts to
endow an unknown divine personhood with superhuman qualities.
Religion is an exploitation of human longing it offers an idealized
version of reality and imaginative wish-fulfillment. The humanist is
unwilling to engage in rituals to influence unknown forces; they do
not express any religious respect toward the unknown.

This does not mean that the humanist is without a sense of awe
at the magnificence of the universe, nor even that they are always free
of fear about that which cannot controlled. But this attitude does not
involve reading into nature their fondest hopes or vain desires; they do
not delude themselves into believing that the totality of the cosmos
has some ultimate and intimate relationship to themselves.

3. Of great significance is the support that religion provides the
individual. It offers psychological release. Through spiritual joy
or peace in this life, or the hope of eternal salvation in the next.

4. The traditional religions that have endured have powerful social
dimensions; they express the collective hopes of peoples.
Religions are social phenomena. In time beliefs and practices are
institutionalized. The dogma is clearly laid down. The appropriate
rituals are codified and sanctified. These are transmitted from
generation to generation. The rules and regulations of piety strictly
govern the lives of the faithful. Taboos are proclaimed, and
obligations demanded. A sense of sin or guilt is established
thereby restraining any attempt to break the moral code. In highly
structured authoritarian religious systems, deviations may be
severely punished. The heretic or infidel is condemned as an
outcast. The faithful are obedient servants of the Lord.
An institutionalized religion usually requires a priesthood. This
involves a special class of individuals who are entrusted with the sacred laws
and who, through vows and training, devote their lives to spiritual pursuits.

5. Fundamental to many religions is the belief that at one time in
history the master or prophet received a revelation or
enlightenment and transmitted it to his followers. Some inner
truth, spiritual ecstasy, or way of life is supported.
Believers in supernatural religions will lead lifestyles different from
nonreligious people. Believers hold that they are part of a preordained
scheme, that what they do is known to and observed by a divine Mind, that
God ultimately is responsible for all of creation. Most religions require that
we have an unquestioning faith and are obedient to their commandments.

Secular humanists have no such expectation. They consider the
universe indifferent to their wishes and desires. They do not engage in
prayer or worship. They have no expectation of a future after life.
certain foods, the roles of women, and so forth are taken as
strict commandments. Any change in the moral code is
viewed with horror. In religion morality is based upon faith
and in Secular Humanism ethical choices are based on
rationality.

3. Intrenched moral attitudes may lead to repressive views of
sexuality. They may condemn as evil all but narrowly
defined types of sexual expression, as for example, all forms
of adultery, masturbation, pornography, homosexuality, and
premarital/extramarital relations. Religions often arouse
guilt and a sense of sin towards sex. They create phobias
that encourage self-hatred and fear, and a sense that sex is
wicked.

4. On the positive side, a religious system may lead to
humanitarian deeds and charitable concerns. Negatively, it
can be intolerant of otherfaith systems, and suspicious of
diversity. It can engender hate, mistrustful and conflict-all in
the name of the true faith. It may lead to ethnic and religious
warfare.

5. At its best, the religious impulse may arouse compassion for
the underdog and promote action for improving the human
condition. However, religion may also seek to prevent social
progress; fearful of change, it may suppress novelty. Its
primary function is often to maintain social order. However
it may become oppressive to those who want more freedom
or equality. In focusing on ultimate salvation in the next
world, many religions reject primary concern for conditions
in this one.

6. Religious systems may give comfort to those who seek
meaning in life. But they may also generate profound
apprehension of the unknown, fear of God's punishment, and
irrational worries about so called evil forces. They may
generate internal repression in the name of absolute piety.

Some central questions: Does religion help us to unravel the mysteries
of life? Does it help us to face death? Does it contribute to a better life than
humanism? Would life have meaning for humans if they knew that God
did not exist and the universe had no design or purpose? Is the message of
secular humanism too stark to be digested? Do we need the comfort of
myths to help pass through life?

One of the central function of religion is its attempt to blend humans
into the cosmos and therefore providing an ultimate anchor. Religion
constructs a social support system that enables humans to share their values
and dreams. By singing hymns of salvation, some men and women
apparently feel better able to cope with life's sometimes cruel turns, and they
may find consolation in the fanciful tales spun out by religions. Religion
projects our needs; it creates fantasies to cope with chaos and death. But a
crucial questions is: Are they true? If one doubts this, one must look to an
alternative that seems nearer the truth.

Humanity has seen extremes: on the one hand, unthinking faith and
frenzied dogma, whether in religion or politics; and on the other hand,
neutrality and skepticism, in which a person has no strong beliefs or values,
but adopts a purely reflective mode. The latter may arouse no convictions
and may not be able to compete very well against powerful, antirational
belief systems that promise everything.

There may be a middle way; in which we can develop convictions
based upon the best available evidence, beliefs for which we can give
reasons and are of sufficient force to stimulate passionate commitment.
What at first is taken as pure hypothesis can be converted into intelligent
conviction. This is the distinctive role of secular humanism; it expresses a
cosmic outlook and a life stance, but it also arouses convictions. It appeals
to both our intellect and our feelings, and it moves us to action.
The choices that are made in life depend upon the socio-cultural
context in which we live, and there is a wide constellation of forces at work,
including chance and luck. At some point, as we mature in life, we realize
that we are responsible for most of our choices.

The reply of religion is untrustworthy, it offers spurious fairy tales and
has perpetuated them in continued self-deception. An objective mind cannot
easily swallow the myths. Humanism is an effort to examine the depths of
existence, and to commit us to a life stance.

To the questions, "What do I want?" the humanist replies, "Why not
happiness and a full life?"
To "How can I face death?" they answer, "Why not with simple
courage?"
And to "How shall I live fully?" he responds, "By sharing the
creative tasks and sorrows of life with others."
"All we have is each other," everything else is fluff!!

The scientific revolution will continue to afford great benefits for the
human species. The frontiers of science are still expanding.
Higher Standards of Living. enrichment of the conditions of human
existence. It can lead to the end of poverty as well as an increase in comfort
and affluence.

Increased Longevity. With improved nutrition and health care, it may
be possible for medical science to extend human life far beyond the present
limits. Science may reduce suffering due to premature and painful death,
suffering that has been truly horrible, may become more limited.
More Leisure Time. The fruits of the scientific revolutions have
already lessened the sheer drudgery of much physical labor; and it has
allowed people to have more free time to pursue activities they find
personally rewarding.

A Humanized Work place. Creativity needs to be extended to the
workplace. Labor-saving devices have reduced the need for labor. Clean
and modem workplaces can contribute to more satisfying work. The
dreadful factories of the industrial age and hard labor can give way to more
humane methods of work.

Democratization and Freedom. Safeguarding individuals' rights
against oppressive societies is a challenge for the future. People should be
able to live in peace and harmony without fear or cruelty. Racial, religious,
and class conflict can be overcome. Humanism extends the ideals of an
open, pluralistic, and democratic society to all regions of the globe.

Sexual Freedom and Enjoyment. Without doctrines of repression fed
by religion, human beings can learn to better appreciate and love each other;
they can engage in rewarding sexual relations of their choosing with other
consenting adults. This sexuality will enable stronger bonds of intimacy and
pleasure to develop.

Global Ethics in a Global Community Human beings can come
to recognize that since we are all part of the world community and cosmos,
common human needs and rights should be respected. National, racial,
religious, and political concepts must be totally reviewed.
Creativiy Many forms of creativity find expression in the arts,
science, philosophy, poetry, and music. Through secular humanism creative
and open activities can lead to enjoyable experiences for their own sake.
Living is not simply coping with problems of survival, but also involves
pleasure and self-actualization.

Material from Paul Kurtz, Forbidden Fruit: The Ethics of Humanism (Buffalo, NY Prometheus Books, 1988)