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Humanism and Transcendence

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Humanism and Transcendence HumanismandTranscendence = = AnnemieHalsema = = Introduction TheDutchsocialphilosopherandhumanistHarryKunneman refers, in the context of his critical humanistic perspective on contemporary morality, to the notion “horizontal transcen dence.”(Kunneman2005).Thisnotionmightseemparadoxical in relating the common ideas about transcendence, as that whichisbeyondtherangeofhumanexperienceorknowledge, tothehorizontalinterhumandimension.Thehorizontaldimen sion,inotherwords,appearstocontradicttheverticaldimen sionthatisinherenttotranscendence.Inlinewiththisparadox, Kunneman’s humanistic interpretation of “horizontal trans cendence” is often interpreted asone that opposes and rejects theverticaldimensionofreligion.I=willshowhow“horizontal transcendence“canbeseenas—intermsofStoker’stypology— closetotranscendenceasalterity,butthatitdoesnotruleout verticality. For Kunneman, the feminist philosopher Luce Irigaray’s notion of transcendence is one of his main sources of inspira tion. I= will also clarify the notions of horizontal and vertical transcendencethatIrigaraysketches.IncontrasttoKunneman, her interpretation of horizontal transcendence does exclude radicalorabsolutetranscendence. Kunneman’sHumanistConceptof“HorizontalTranscendence” By “horizontal transcendence” Harry Kunneman aims at de scribinga=humanisticperspectiveonthefutureofreligionand spirituality.1= Whereas many humanists, in and outside of the 1= “Horizontal Transcendence: A= Humanistic Perspective on the FutureoftheReligiousPast”wasthetitleofaresearchproject(2004 2007)attheUniversityforHumanisticsfinancedbytheDutchOrgan isationforScientificResearch(NWO).Participantsinthisprojectwere 86=LOOKINGBEYOND? Netherlands, opposehumanismto religious belief, Kunneman seeksforcontinuitywiththoselinesofthoughtwithinthehu manisttraditionthatareinspiredbyreligioussources.Classical humanists such as Pico della Mirandola and Desiderius Eras mus have found inspiration in the Christian tradition. Also, Dutchhumanistsintherecentpast,suchasthefounderofthe Humanistic Association (Humanistisch Verbond), Jaap van Praag,claimedthatreligiouselementshavealwaysformedan important aspect of humanist thinking.2= Recent publications written by scholars from the University of Humanistics in Utrecht show the diversity of perspectives on the relationship betweenhumanismandreligion(Duyndam,Poorthuis,andDe Wit 2005), and younger humanists seeking values that give meaning to life and aiming at personal development show an increasinginterestinspirituality(seeVanIJssel2007).Notwith standingthea8=andantitheisticvoicesinthehumanisticland scape,itcanthusbeclaimedthatmanyhumanistshavefound and are finding inspiration in different forms of religiosity or spirituality. Therelationshipbetweenhumanismandreligionorspirit uality,however,isnotthemainnorthemostimportantreason= forKunnemantoelaborateonthenotionof“horizontaltrans cendence.”Rather,thenotioncontinuesthecritiqueofcontem poraryformsofmoralitythathascharacterizedhisworkfrom the1990son(Kunneman1996,1998).Kunnemanobjectstothe uncritical absoluteness of autonomy and freedom in contem porary neoliberal European societies and to the way religion, notably Islam, is pictured in the media as a dogmatic and closedformoffaith. Prof.dr.H.Kunneman,Dr.T=vandenEnde,andmyself.Theproject aimed at working out the natural, ethical, and practical aspects of horizontaltranscendence. 2=VanPraagdistinguishesfaithfromreligionandclaimsthathu manismcontainsreligiouselements.Forhim,religionimpliesa=feel ingoflifethatisnotfocusedonapersonalGodbutnotwithstanding goesbeyondallspecificknowledgeofreality(VanPraag1954:5)..
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