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Humanism As a Life Stance I Doubt It Can Be Overcome

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Humanism As a Life Stance I Doubt It Can Be Overcome the conceptual, and the academic. This bias is so much a part of its popular image that Humanism as a Life Stance I doubt it can be overcome. Philosophy, with its hyperintellectual and elitest connotations, will always put off many ordinary people. Science and Philosophy So, one must show how humanism is more Harry Stopes-Roe than a philosophy. and philosophy, with history, are Other languages have words that are Scienbasesce from which we set out to decide more apt. The German Weltanschauung is hat is humanism? A philosophy, a such fundamental questions as the existence well known, and it has close affinities with culture, a religion, an academic dis- of God, immortality, and the source of the Dutch levensbeschouwing. One takes cipline? moral duty. But it is not their job to tell us "world" and the other "life," but both replace One thing is clear: If humanism is to what to believe or how to live. "philosophy" with a word that translates hold its rightful place in the world arena, it They are impartial with respect to all literally as "view," though it also carries the must be seen for what it is. On the one conclusions. Their concern is to follow evi- idea of "consideration" or "reflection." Jaap hand, it must be seen in its particularity — dence; and, even after centuries, their con- von Praag, who was until his recent death a what makes it uniquely "humanism." On the clusions are never truly secure. In the mean- leading figure in Dutch humanism, called other hand, it must be seen in relation to time, however, life must be lived; and certain humanism a levensovertuiging, which is other things that claim comparable value. I ultimate beliefs are implicit in the justifica- stronger, because overtuiging means "con- am especially concerned with looking at tion of the way one lives. They determine viction." humanism in this latter way: How does it the morality of the decisions one makes. function for individuals, for society? In one Therefore, however agnostic or tentative Morality and Ethics sense, one could say that it functions as a humanists may be, we do make some as- ethics, morality, religion; in another, of course, one should sumptions. We accept a naturalistic view of he word or seems clear vigorously reject that word. My aim here is the universe, because that is what, it seems, Tenough: It represents the idea of good- to resolve this conflict. science is presenting; and we accept a num- ness, fulfillment, satisfaction of the deepest We require a new concept and new ber of conclusions concerning human na- kind; we think of our fellows and of what words to express it. I suggest life stance, an ture. These are assumptions of our lives; we ought to do to spread this goodness and expression that has been current in Britain they are not dogmatic, but they are part of fulfillment. All this is "morality," or "ethics," for more than ten years and one that is what defines humanism. If evidence turned what expresses the best in life and living. steadily gaining acceptance there and world- against them, science would change; hu- But it is not as simple as that. wide to describe what is good in both hu- manism, in contrast, would collapse. Morality and ethics are shared terms in manism and religion—without being encum- Humanism depends on science and phi- that all people agree that morality or ethics bered by what is bad in religion. losophy, but it is both less and more than expresses what is best; but it is deeply con- My real concern, of course, is the concept them. It is not involved in the detail of the troversial what exactly is best. The main- of a life stance—not the words. But one can debates, but it presupposes particular tenance of a shared society is only possible only handle a concept when one has words answers. More important, it enters areas when there is a substantial range of agree- to describe it; this is a fact of human think- where science and philosophy do not. Al- ment, but there is no forseeable prospect of ing. Therefore the words are important. though science, in psychology and sociology, resolving the disagreements. Unfortunately, the words life stance are not is concerned with experience's subjective One might say that humanism is a ideal—no created term for something of aspects, it treats them impartially; it does morality and that Christianity is another— vital importance can spring forward as not discriminate between the good and the except that neither is only a morality. Both adequate for what one wants. If the new bad; it makes no moral judgments. In a involve factual claims that are necessary to expression is entirely new, it will be mysti- similar way, philosophy, in the contem- give roots to their respective moralities. And fying; if it has any prior associations, it will porary academic sense of British and Amer- both are more besides. The words ethical be deflected from its new sense. Some peo- ican universities, is abstract, "thought about culture bring out some of the "more." ple say the impression given by life stance is thought." Humanism, on the other hand, too static. But I suggest this is not right. does make substantial judgments of values Ethical Culture Stance is a position for action; it is a way of and facts; it is thus "more" than both science holding oneself in action. Or it may be and philosophy. 66l J thical culture" carries the "more" taken as a secure base to support action. over and above theories of fact and That it is secure does not imply that it does Philosophy of Life value. But any engagement in ethical culture not change; a life stance grows as under- presupposes some particular ethics or moral- standing grows. ut philosophy is also used in a wider, ity. The words ethical culture are particularly In what follows, I attempt to describe Bmore popular sense: a "philosophy of associated with humanism; but, taken at various faces of humanism, with the aim of life." their face value, Christians can equally claim showing what is important about it, what A philosophy of life includes a view of the right to share in them. They have their constitutes it as a life stance. the world, of humanity's place in it—and of view of what constitutes ethical culture, "me" personally. And it includes a view of based on their view of what is best. Marxists moral value. But humanism goes beyond and Muslims would not use the words; but even this; it has a practical, emotional, they would certainly share the idea of work- Harry Scopes-Roe is president of the British motivating quality as well. Against this, the ing along a road to a better state of affairs— Humanist Association. bias of philosophy is towards the intellectual, which is what ethical culture represents. Winter 1987/88 7 Humanism, Marxism, Christianity, and quires the inclusion of God or gods. (The must, therefore, find the new words to ex- Islam may all be called "ethical cultures"; law does not quibble over atheistic Bud- press what this is, our identity and our each is distinguished by the view it holds of dhism.) Humanism is accepted as analogous ideals. the way and the goal. to a religion, but not a religion; and it is a But this is not sufficient. The words are legal charity accordingly. In United States Life Stance too particularly associated with humanism. law, the definition of religion does not re- And this association is not merely acciden- quire belief in God or gods. In Dutch the ight at the beginning I said that no tal. Ethical culture has a "this-worldly" ori- word for religion is "Godsdienst"—i.e., R newly created term can have the emo- entation that can be seen as positively ex- "God's duty." In German, on the other hand, tional power of a well-established one. Be- cluding dependence on God and His grace. "die Religion" includes humanism; indeed, cause the emotional power of religion cuts It was, actually, introduced by those who the leading German humanist organization both ways, I suggest that humanists cool wanted to express the fact (as humanists is called "Freireligioser." their use of that word. It would help, per- claim) that ethics is independent of theology. Many people see religion as expressing haps, if those who focus on the negative Ethical culture can be used to express the an identity rooted in feelings as well as would talk of "god-religion." My present practical and life-expressing aspects of reli- intellect—as expressing an affirmation of concern, however, is an alternative to the gion, its actively developed values, convic- involvement in an ethical community; as positive use. tions, ceremonies and community. But it cuts expressing a commitment, even a moral I want life stance to embrace everything out the God-focus of religion—as theists see passion, that is oriented by life's ultimate that is good in religion, but without partial- "religion." Thus Christians —to say nothing issues; above all, religion is to them an ity, one way or the other, as to whether of Muslims—would object to their religion affirmation and a life that is not merely God is real or not. Some life stances accept being described as "an ethical culture." Some moral but a true response to that which is God; some do not. humanists might also object to this extension ultimately important in the universe. I hope It is interesting to note how Christians, of the words; they look upon "ethical cul- I have caught something of what they mean; and god-religious people in general, don't ture" as something that is essentially theirs.
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