There is no doubt that the existence of evils rightly attributed to religious institu- tions and the clergy—suppression of free as a `Quasi-Religion' thought, acquiescence in the face of injus- tice, intolerance, and fanaticism—has been a powerful factor behind the forma- John E. Smith tion of quasi-religions, and explains their tendency to take an anti-religious stance. t is essential at the outset to pose and try I reject the expression that has sometimes To maintain the self-criticism necessary if Ito resolve a problem which has led to been used in this connection—"pseudo- one is to avoid ideology and the absolu- considerable fruitless discussion in the religion"—because I believe it is both tizing of one's own position is very diffi- past, namely, whether such movements as unfair and misleading. It suggests some- cult in any situation, but especially in the Humanism, Marxism, and Nationalism are thing counterfeit and implies that there is case of the positive religions where a mes- to be regarded as forms of "religion." nothing of value in these substitute believed to have a divine sanction is Corliss Lamont, for example, in his visions of human life. There are at least involved. It is important to notice that the learned and well thought out description of two closely related reasons for speaking exposure of these evils associated with a Humanism that has gained wide accep- of quasi-religions as movements having religions and the protest against them has tance, develops naturalistic Humanism as similarities in structure and function with has not always come from hostile critics a and he clearly does not want the recognized religions; first, is the fact standing outside these religions. Biblical to have it taken as a religion; for him, reli- that many quasi-religions have been born religion has a prophetic as well as a gion is inextricably tied to a belief in the out of the failures of the established reli- priestly side and some of the most severe supernatural which his Humanism gions to adjust to change and to recognize criticism of religious beliefs and practices excludes. In fact, he criticizes those reli- the need to reinterpret their traditions has come from men and women whose gious Humanists, largely Unitarian minis- faith in the traditions they would purify is unquestioned. Paul Tillich understood the ters, who signed the "Whatever shortcomings there are of 1933 written by Roy Wood Sellars problem very well when he set forth what in human nature that Humanism which opposed supernaturalism; Lamont he called the "Protestant Principle" recognizes are regarded, at least writes, "I feel that they need to justify according to which religious institutions more adequately than they have yet done in principle, as tractable in the must see themselves not only as dis- their retention of the ancient and hallowed sense that man has the resources pensers of divine judgment but as subject word religion." Further testimony in the within himself and within his to and not exempt from the same judg- same direction is to be found in the theme world to overcome them." ment. Reinhold Niebuhr made, from a of a conference sponsored by FREE religious standpoint, penetrating analyses INQUIRY, "Living Without Religion; The anew in each generation, if they are to of the "ideological taint" not only in reli- of Humanism." It seems clear that retain the devotion of their adherents, and, gion but throughout society, political life, these Humanists are strongly opposed to second, the strong sense present among and world history, which masks the any identification of their position as a the followers of these secular movements human self-interest and pretension often religion. that they are meant to provide a source of lurking behind the profession of lofty "Quasi-religion" is not a term of significance and purpose in human life ideals. It is far easier to criticize an insti- opprobrium nor does it imply any sort of and a general pattern of behavior as a tution one is not identified with than to negative judgment about these move- guide. The latter point is acknowledged engage in self-criticism, and this is one of ments; it is meant to be as close to the quite explicitly by Lamont when he the pitfalls confronting quasi-religions, purely descriptive as one may hope to get. writes, referring to "traditional religion": especially when they are motivated by an "At its best it has given to [people] the anti-religious bias. The belief, for exam- John E. Smith is Clark Professor Emeritus opportunity of losing themselves in some- ple, that a movement has the aim of dis- of Philosophy at Yale University. He has a thing greater than any individual and of pelling religious illusions in the name of B.S. from Union Theological Seminary finding themselves thereby in consecra- science, reason, or sober truth is no guar- and a Ph.D. from Columbia University. tion to an ideal. This historic function of antee that those engaged in such move- He is a former President of the American religion any present philosophy worthy of ments are without illusions of their own. Philosophical Association (Eastern the name must fulfill." And since he is No individual or institution is actually as Division) and the American Theological presenting Humanism as a philosophy it good as the high ideals they espouse. Society. His books include The Spirit of must be understood as intending to per- and Experience and form this religious function. Hence, in e may now turn to the question God. This article is excerpted from John view of this admission, Humanism, even Wwhether Humanism is to be called E. Smith's book Quasi-Religions: Human- when set forth as a philosophy, is justifi- a "religion," or, if not that, whether it can ism, Marxism, and Nationalism (St. ably to be called a quasi-religion. be said to have a "religious" character. Martin's Press, 1994). The picture is rather complicated in virtue

Fall 1996 17 of the fact that reference is made to "reli- substance," the other is "the ideal of the Holland. Among the organizations repre- gious Humanism," to "Humanistic highest good, the summum bonum, the sented are The New York Society for Theism," and to Humanism being a "cer- goal of man's ultimate rational devotion" Ethical Culture, The British Humanist tain religious temper." It is to be noted, (Kurtz, p. 68). After noting Santayana's Association, The Atheist Centre in moreover, that these are designations claim that there is a "grand contradiction" Vijayawada, India, l'Institute de l'Homme made by Humanists about their own posi- in identifying the two, Williams proposes in Paris, the American Humanist tion; they are not ascriptions made by a resolution of the difficulty. "In order to Association, the American Ethical Union, those outside the fold. Herbert W. avoid this muddled ideology," Williams the Secular Society of Great Britain, the Schneider in his essay "Religious writes, "I suggest that we call the basic Fellowship of Religious Humanists, and Humanism" (published in Paul Kurtz physical substance of the cosmos the the International Humanist and Ethical [editor] The Humanist Alternative: Some supreme being, and save the word God for Union. There is considerable variety in Definitions of Humanism [1973]) insists the ideal of Man's highest good" (Kurtz, the sort of activities in which these groups on a distinction between Humanism as a p. 68). The supreme being is said to be are engaged. The Societies for Ethical religion, and religion interpreted as a form omnipotent, participating in and produc- Culture hold weekly meetings with lec- of human expression, and says that there ing all actual events, and does everything tures and addresses delivered by a leader is confusion since the term "religious that is done, both good and evil. It has or an invited speaker. Other groups spon- Humanism" has been used to cover both. produced "mostly unintentionally" life, sor conferences and symposia about He sees Humanist religion as "an effort to consciousness, purpose and reason, Humanist principles and moral, social, free religious faith and devotion from the together with all the grandeur of experi- and political issues and many of their dogmas of theistic theologies and super- ence. It also, however, has caused despair, members serve as editors and contributors naturalist psychologies" (Kurtz, p. 65) on anguish, suffering and death and thus, in to such journals as The Humanist and the part of those who have been alienated being evil, is not to be worshiped; to do so more recently FREE INQUIRY. from religious institutions because of their would be idolatrous. Since the publication of The Humanist opposition to these doctrines. Conse- God, however, is another matter. Using Alternative in 1973, a number of further quently, says Schneider, they see religion Santayana's ideas about essences and developments have taken place in the in essentially individualistic terms and potentiality, existing and subsisting, and to these we now hesitate to establish a sect or religious Williams argues that God is a real fact turn. First, there was the formation of the organization. Instead, they formulate a since he is something about which one Council for Democratic and Secular creed and "avoid religious rites," remain- can tell the truth. This truth is that God as Humanism and the founding in 1980 of ing a militant minority dedicated to the the highest good ought to exist because FREE INQUIRY, a quarterly journal which defiance of theistic beliefs while continu- "people would be so much happier if He provides a forum for the expression of ing to insist that their faith is religious. were actualized in their lives" (ibid.). And Humanist beliefs both about the position Humanist interpretations of religion, on this truth, he continues, can be a truth only itself and the application of its principles the other hand, are seen as reform move- if God is a fact. God, then, is to be under- and values to problems ranging from ments within particular religions aimed at stood as a "real, factual, nonexistent (i.e. nuclear war to child abuse. The Council the elimination of superstitious beliefs subsistent) potential." Man's whole duty also sponsors a number of projects aimed and find their guide in what William is to make the actual conform as far as at carrying out Humanist goals. One such James called a "science of religions" possible to the ideal of the supreme good. project was the establishing of The aimed at determining the generic structure "Man's first duty is to God" and this is Academy of Humanism in order to "rec- of religion for purposes of comparison. Humanistic Theism. It is important to take ognize distinguished humanists' ideals "Assuming that a religion is neither true note of the order of the terms; this posi- and beliefs." Those thus honored, nor false as a whole," Schneider writes, tion is not a theistic humanism, but rather "Humanist Laureates," as they are called, "Humanists attempt to make a critical a reinterpretation of God in accordance are identified primarily as "nontheists" evaluation of religions and to determine with Humanist ideals so as to provide a who are devoted to the ideals of when and how religions are good or evil" basis for the sort of Humanism upheld by Humanism as set forth in "A Statement of (Kurtz, p. 66). Schneider, as is obvious, is the Fellowship of Religious Humanists. Principles and Values" constituting what far less inclined than many Humanists to The third topic focused by the essays is called "The Affirmation of Humanism." characterize Humanism as totally opposed we have been considering—the spread of This document lists twenty-one particular to religion, but tries to make room for a various types of Humanism throughout beliefs and goals which include belief in as well as to recog- the world—is more historical than philo- reason and science, rejection of the super- nize the need for a Humanist critique of sophical in nature, but it represents an natural, and opposition to "theologies of certain features in the religious traditions. important part of the total picture. The despair and ideologies of violence." Gardner Williams, however, in his authors are writers, educators, psycholo- Among those who have been honored by essay "Humanistic Theism" goes much gists, philosophers, and political scientists the Academy are Sir A. J. Ayer, Sir Isaiah further and appeals to a distinction and, in addition to those from America Berlin, Betty Friedan, Stephen J. Gould, between two ideas both present in the idea and Britain, there are contributors from Adolf Grünbaum, W. V. Quine, Carl of God. One is the "basic physical cosmic the Soviet Union, India, France, and Sagan, Brand Blanshard, and Ernest

18 FREE INQUIRY Nagel. four main characteristics": charismatic sects. But once again there is In addition to the Academy, the present the same irony we saw before: Council has also formed a Committee for 1. It is a method of inquiry that uses rea- "main line Protestantism"—for want of a son and evidence to test claims to truth better name—has been no less vigorous in the Scientific Examination of Religion and that advocates the use of critical aimed at examining the "claims of Eastern intelligence in dealing with human its rejection of these distortions of religion and Western religions and of well-estab- problems. than Humanism has shown itself to be. lished and newer sects and denominations 2. Its cosmic outlook is based upon This fact, however, is buried under a in the light of scientific inquiry." This the findings of science, rather than on bushel of indiscriminate thinking about mere metaphysical speculation. Committee has, in turn, formed two sub- religion and a simplistic identification of 3. Its ethical values and principles committees; one is called the Biblical are concerned with enhancing the good all religion with something called the Criticism Research Project and the other a life here on earth. "supernatural," a sort of catch-all term Faith-Healing Investigation Project. It 4. It has social polity, advocating used on every occasion but rarely with becomes clear, and I shall illustrate the democracy and human freedom. any other than a negative meaning derived point by noting the topics discussed in a from the contrast with the term "nature" typical issue of FREE INQUIRY plus a In a summary comment Kurtz claims that or the domain that is presumed to be the selection of topics from other issues, that "None of these characteristics are 'reli- special province of Humanists. (It is not much of the effort expended in these pro- gious' per se." The main reason for this without significance that in earlier ver- jects is directed against any attempt to new description of Humanism is to sepa- sions, Humanism was generally written classify Humanism as a religion, and rate it as completely as possible from the with a capital H whereas in the case of the more importantly, to attack Funda- "religious." Such a separation, he argues, secular humanists there is a move to the mentalist religious beliefs and practices, is necessary "because virtually all of the lower case.) especially creationism versus science and official organizations in the United States The foregoing description and exposi- faith-healing versus medical attention. consider themselves to be religious." tion of Humanism, albeit brief in the face The irony here is extreme; the religious Kurtz will have none of that; "Let us be of the protean character of this movement, intelligence of non-Fundamentalist forthright"; he says, " has been aimed at allowing typical repre- Christianity as represented by Tillich, is a form of atheism or agnosticism." Here sentatives of this position to speak for Barth, the Niebuhrs, and the liberal the identification of this humanism as the themselves, and with a few exceptions I Catholic Rahner, to name but a few, is as rejection of religion in any sense becomes have refrained from critical commentary much opposed as the Humanists are to most explicit. Kurtz's humanism may because my aim to to show how we can these same beliefs and practices. have many positive principles and goals, understand Humanism as a quasi-religion. Humanists tend to overlook this fact but the recurrent theme in this new For that purpose it is necessary to have the because of their simplistic and uncritical description is the negative distancing of position presented in as accurate a way as use of the term "supernatural"—surely as humanism from religion, even if the term possible, especially in order to avoid the elusive a term as "Humanism"—to lump "Eupraxophy" does not express the fact. quite futile argument, sometimes carried together all religion in an indiscriminate This negativity, moreover, is clearly on among Humanists themselves, as to way. Prophets of reason and science must reflected in the titles of other articles in whether it is "religion or "religious." I be expected to do better. this issue: "The Morality of Unbelief," hope to show further how the concept of a In the issue of FREE INQUIRY for "Scientific Knowledge, Moral Knowl- quasi-religion can help to get beyond that Spring 1989, the basic theme is "Living edge: Is There Any Need for Faith?," dispute and at the same time illuminate Without Religion: The Ethics of "The Study of the Gospels as Literary how Humanism stands in comparison Humanism" and one of the main aims is Fiction." A similar attitude is expressed in with what I have been calling the religions to show that there can be morality without the articles to be found in a large number proper. religion and that Humanism can provide of the issues of FREE INQUIRY, starting We need to bear in mind that to speak the roots needed for morality. A notewor- with the first. Here is a sampling: of all the forms of Humanism together is thy development is found in Paul Kurtz's "Morality Without Religion," "Resur- at the least very difficult and at the most attempt to offer a more refined description rection Fictions," "Biblical Criticism and impossible. For, among other things, there (not a new definition) of secular human- Its Discontents," "The Winter Solstice is the problem of how to characterize the ism as a "Eupraxophy"—a term made up and the Origin of Christmas," "The Humanism that calls itself religious. I sug- from the Greek eu (good, well), praxis Escape-Goat of Christianity," "The gest that we let that form of Humanism (activity or conduct), and sophia (knowl- Relativity of Biblical Ethics," and many stand for itself and if its adherents regard edge, wisdom). Kurtz introduced the term more in a similar vein. it as religion, then there is no need to some years earlier in an article with a All of this evidence tends to show the interpret it as a quasi-religion. Hence the revealing title, "Eupraxophy: Breaking strongly negative tendency that pervades, comparisons that follow will be oriented with the Old Humanism" (FI, Winter if not Humanism in general, at least this in the direction of naturalistic and secular 1987/88) and he develops its meaning fur- particular version of it. The chief targets Humanism where the anti-religious note ther in the issue under discussion." As a of attack are Fundamentalism, the belief is most often sounded and where the aim Eupraxophy," he writes, "humanism has in faith-healing and the practices of is to replace religion, which is one of the

Fall 1996 19 principal reasons why I regard it as a means clear what conception of human same point is raised by Bernard Phillips quasi-religion. nature emerges about which there is gen- when he challenges Humanists to clarify There are, at the outset, two most eral agreement. What it means to be what is meant by being human. And, of obvious contrasts between Humanism human cannot simply be read off, as it course, what he is driving at is the need to and the religions proper; the first is the were, from knowledge about what human approach the question by attending to the absence of a supremely worshipful real- beings have in the past experienced, cre- interdependence of the three members of ity. Even though humanity is said to stand ated, destroyed, believed in, eaten, dis- what was called "the Great Chain of at the center, and Nature is the term covered about themselves and the world, Being," Nature, God, and man. The mean- through which all is identified, hoped for, etc., and for two reasons; first, ing of each member is dependent upon the neither for Humanism is the subject of the it is in fact not possible to avoid a basic distinctions and contrasts among them, worshipful attitude characteristic of the selective emphasis in determining what but Humanism tries to collapse this trinity world religions, East and West. This state being human means, for example, that the into something called Nature which is of affairs may be due less to the absence human mind is the key, or the capacity to supposed to stand for all there, or, more of belief in a worshipful reality in make tools, or the exercise of freedom, or precisely, whatever is subject to scientific Humanism, than to its negative view of the capacity to laugh, etc. We can recite inquiry. But how are we to determine the worship itself. If man is his own end and all the facts that have been recorded by meaning of terms like Nature or Man rule and there is reluctance to talk about the sciences studying man, but without which found their initial meaning through "worshipping" man, whom or what, we such an emphasis or a principle of orga- contrast with something else, when there may ask, would there be to worship? nization no conception of human nature is no longer any contrast? The only solu- However, even if there is no counterpart will emerge. Second, it is not to be sup- tion to this problem is to set Nature off for worship in the widely illustrated reli- posed that the "naturalistic" picture of against the Supernatural—another protean gious sense—involving awe, devotion, being human which is dominant in most term—and then include man within gratitude—Humanism, nevertheless, has forms of Humanism represents the voice Nature while declaring that Nature is all its ultimate allegiances. These take the of "science" while all other pictures are there is. form of reason and science, free inquiry, merely "metaphysical." Here we must Although there is in Humanism no democracy, a naturalistic outlook, oppo- distinguish between knowledge about diagnosis of the human situation in the sition to the supernatural, to name but a man, howsoever relevant, and the voice explicitly religious sense where the nature few, all of which, if we take seriously of the naturalistic philosopher which of supremely worshipful Being sets the what humanists say, demand from them claims to be speaking in terms of science standard for judgment, Humanism has, unconditional loyalty. and nothing but science. In short, every- nevertheless, a diagnosis of another sort. The second clear contrast between one, including Humanists, is engaged in We may call it immanent or piecemeal humanism and the religions proper is that presenting what Blackham calls a "con- appraisal which in effect makes clear there is in humanism nothing that corre- ception of man" which is to say a philo- what Humanism believes is wrong with sponds very closely to what has been sophical picture of the same logical type the state of things in this world. This diag- described as a diagnosis of a human as the pictures offered by Plato, Aristotle, nosis is possible in the first instance predicament, or the acknowledgment of Kant, Marx, or Dewey. Humanism tends because of an appeal to the Humanist some fundamental flaw, some source of to obscure this fact in claiming that its principles and values of which we have disorientation or alienation in human picture is simply what science tells us taken note. There is a vision, this-worldly beings as they naturally are. The reason for without extrapolation. to be sure, of an ideal human fulfill- this lack is to be found in humanism's nat- This sort of contention is absolutely ment—a person of autonomy, freedom, uralistic philosophical outlook and its one- essential to Humanism and it is often pre- creativity, applying reason and science to dimensional view. The issue was focused sented as if it were clear as day and incon- human problems, enjoying the beauties of on in connection with H. J. Blackham's testable. Science, presumably, gives us nature and culture, free of superstition essay in which he distinguishes between a knowledge of human nature or of a "nat- (and, for some, of religion as well), striv- concept of human nature and a concept of ural" animal who lives in an environing ing for democracy throughout the world, man. The former, on this view, is based on world wherein social, political, economic, an opponent of tyranny and violence, a relevant knowledge about which all are and cultural institutions are developed in lover of peace and concord. It is in the supposed to agree, whereas a concept of an ongoing course of history. This picture name of these normative standards which, man expresses ideas that "go beyond expresses what human nature "really is" as the "Affirmation" puts it, "we discover information." without recourse to the supposedly meta- together" that humanism condemns all But, more precisely, what is this rele- physical or religious fictions that are that it abhors in the human situation from vant knowledge? The human species has responsible for producing extra-scientific the denigration of reason and the seeking been the subject of study by many sci- conceptions of "man" in which there is a of salvation outside nature to counsels of ences and unless we are to suppose that fundamental contrast between a "fallen," despair and pessimism which stress guilt the results are somehow all brought "alienated," "desire-bound," or "inauthen- or sin instead of joy. The list requires no together in anthropology, which is but tic" type of existence and an ideal life in great effort of the imagination—igno- one discipline among others, it is by no which these obstacles are overcome. The rance, prejudice, superstition, injustice,

20 FREE INQUIRY violence, tyranny, and, for some Human- and thus left the pseudo-sciences behind. we find in the religions proper. There the ists at least, the very existence of so-called Dewey believed that, when the social sci- flaw in human nature is expressed in spe- supernatural religion. For example, ences "catch up" and overcome their cific terms, whether in a self-centered Corliss Lamont describes the biblical con- "lag" behind the natural sciences, they rebellion against God and the worshipping ception of the problem of evil as depicted will find themselves in a similar position of idols as in biblical religion, in the in the situation of Job as itself an evil. to exercise control of conditions and situ- unregulated desire that is focused on tran- Hence it is difficult to avoid the conclu- ations in society and human affairs. That sient things as in Buddhism, or in the igno- sion that even for Humanism there is this has not happened says a great deal rance of the truth that Atman and Brahman much in human life from which we need about both the human species and the are one as in the . These diagnoses to be "delivered," or which needs to be social sciences. point to a flaw which is regarded as overcome if the best life possible in this intractable in the sense that the being who world is to be achieved. If, therefore, there e may now summarize the reasons has it is unable to overcome it merely exists what man needs to be delivered Wfor calling Humanism, as it has through an act of will and apart from the from and Humanism insists on optimism been presented in the writings of a number resources to be found in a divine love, a as the only appropriate attitude, there of representative Humanists, a quasi-reli- divine law, the Noble Eightfold Path that must be a quest for a "deliverer" in some gion. The first, and most obvious reason, is sets limits to the boundlessness of natural form or other, even if in this case the quest that the majority of its adherents see it as desire, or the metaphysical insight into the is a short one since it is found ready to superseding traditional religion or as a truth about Brahman. hand in the resources of reason, science, way of living without religion. Put more Whatever shortcomings there are in free inquiry, and a belief in the control of positively, the aim is to fulfill in a this- human nature that Humanism recognizes nature and of man himself, all of which worldly and naturalistic vein what Lamont are regarded, at least in principle, as are deemed sufficient for overcoming called the function in human experience of tractable in the sense that man has the human ills. It is, however, not to be sup- traditional religion. Humanism has a cen- resources within himself and within his posed that the values Humanists espouse tral focus in man and in the fullest realiza- world to overcome them. Man, in short, is are derivative in any straightforward tion of the best that human beings are his own deliverer, but, to be sure, with the sense from the sciences. The point needs capable of becoming. This focus, together aid of resources available to him—reason, to be raised because of the number of with Humanist beliefs and values, marks science, technology, ethical culture, the occasions upon which John Dewey—who out a center of loyalty and devotion which arts, and the structures of society, all might be called the adopted patron saint serves as a way of unifying the self with an guided by Humanist aims and ideals. of Humanism—called attention to the ero- order of mutually cooperating persons. Humanism reveals itself as a quasi- sion in this century of the authority once There is, moreover, in Humanism a coun- religion in the most perspicuous way exercised by moral and religious princi- terpart for the diagnosis/deliverance pat- when we consider how closely it fits the ples and ideals and proposed that the find- tern which manifests itself as the generic general pattern of religions to which we ings of the social sciences should make up structure of the religions proper. While have appealed on numerous occasions, the deficiency. Lamont did not have this there is an unwillingness to speak of the albeit in largely secular terms. Using an problem since he appropriates for human predicament in wholistic terms ideal image of man, his potentialities and Humanism the insights of philosophers, such as we find in biblical religion, powers, his reason, energy, determination poets, artists, writers, and even beliefs Hinduism, and Buddhism, there is, never- and ingenuity, as a standard, Humanism derived from Confucius, Buddha, and theless, a Humanist diagnosis of the evils makes a diagnosis of the actual situation Jesus, and thus includes within Human- surrounding human life in the world which and finds that multiple obstacles stand in ism many values that are far older than is based on Humanist beliefs about what the way of man's becoming what he ide- modern science. the best life should be. In this sense ally may become. These obstacles are by The point to be emphasized is the large Humanism speaks idealistically in its crit- now familiar, consisting essentially in dependence by Humanists on the power icism of those beliefs and practices it finds vices long known to reformers and moral- of both science and technology to serve as objectionable, but it adopts the stance of ists supplemented by a new evil, namely, the deliverer of mankind from the evils the positivists when it comes to doing religion that allegedly denigrates man that abound. Belief in the efficacy of the away not only with supernatural religion and his powers by appealing to "super- control of nature within reasonable limits but with all non-naturalistic . natural" powers for deliverance. Two and self-control in human beings has Thus there is an acknowledgement on the errors are said to be involved; the first is often been bolstered by another of part of Humanists that, in the words of belief in the supernatural which Dewey's ideas summed up in what used to William James, there is something Humanism regards as illusory, and the be called the "cultural lag." Writing in the "wrong" about us as we naturally stand, second is the belief that the very appeal to earlier decades of this century, Dewey except that what evils or ills are recog- such powers implies the inability of man claimed that the social sciences of the nized are plural in character and do not to overcome the evils found in human time were in much the same state as the point to any fundamental flaw in human beings and in society. Thus Humanism natural sciences were before they discov- beings as such. In this respect Humanist includes a disclosure of what stands in ered the method of experimental control diagnosis stands in sharp contrast to what the way of man's ideal fulfillment as

Fall 1996 21 compared with man as he ought to be and man's creative than to his destructive of man and sets itself up as a replacement a quest for what will set things right. As powers, they did not see themselves as of Christianity. It is in this sense that the noted previously, that quest is short enemies of Christianity. It is obvious that Humanism we have discussed shows because it is found in present human Christianity in all its forms was a central itself to be a quasi-religion. resources—scientific knowledge, espe- concern for the welfare and destiny of cially as applied to social and political man epitomized in Christ who was called issues, control of history through technol- both Son of God and Son of Man. In this Reference ogy, moral integrity, aesthetic sensitivity sense it embraces a humanism. The and democracy both as a form of govern- dividing line, however, comes at the Kurtz, Paul (ed.). 1973. The Humanist Alternative: Some Definitions of Humanism (London: ment and as a way of life. The point most point where Humanism denies God, rec- Pemberton Books; Buffalo, N.Y.: Prometheus to emphasized here is that Humanism ognizes no power in the universe but that Books). • (with the possible exception of "reli- gious" Humanism) finds no evil, no error, no obstacle in the human situation which cannot be overcome through the power and the effort possessed by human beings Deliver Us from Religion as they actually exist. It is this point where all the varieties of Humanism stand in the sharpest contrast to Christianity and the other religions Timothy J. Madigan proper. It is interesting to note that James called Buddhism and Christianity the ohn E. Smith is a distinguished most "profound" religions because of philosopher who has spent much of his "What disturbs so many of us their recognition of the depth of evil and Jcareer exploring and defending the prag- about religions, be they quasi or their appreciation of how intractable it matic school of thought. Since the full-blooded, is their tendency to has proved to be throughout history. We American humanist movement in general, pigeon-hole people and to provide are back to the paradox seen by all the and FREE INQUIRY magazine in particular, one with ready-made answers that religions proper, namely, how is the same also have strong roots in this tradition, adhere to timeless truths." being who needs to be delivered from especially the works of John Dewey, it is evils many of which are due to the misuse appropriate that Smith would explore in diagnosis of the human predicament, of freedom, able to deliver himself? depth this movement. He is quite right based on how it falls short of some ulti- As a concluding note, no discussion that there has often been much debate mate goal such as perfection, Nirvana or of Humanism can avoid the problems within the movement itself over how to completion with the One; a quest to over- stemming from the ambiguity of the term define itself. One can appreciate Smith's come this flaw; and a deliverer, who will itself and the wide range of positions it own thoughtful critique, and his look at lead one out of the morass. "The deliv- has stood for. As we have seen, there is these subtle nuances. But I am not con- erer," he writes, "in whatever form it may the Humanism that aims to keep itself on vinced that his designation of humanism take—the Torah of Jahweh, the purely secular ground and sets itself as a "quasi-religion" solves the problem. Enlightenment of the Buddha, the atoning against the supernatural. But then there Indeed, it raises more questions than it work of Christ, the Insight concerning are those whose basic sympathies are settles. Brahman and Atman in the Vedanta—is with this type of Humanism but who Smith's basic point, developed in always the central focus of religious want to broaden it to include a religious detail in his book Quasi-Religions: devotion because of its power to bring dimension because they are not satisfied Humanism, Marxism and Nationalism, release, salvation, or deliverance from the with the and the so seems to be that the growing seculariza- flaw in human existence revealed in the prominent in the Humanism of Lamont. tion occurring in many countries has led diagnosis."' To complicate the picture further, to a lessening of the large-scale influence This analysis of the structure of reli- Jacques Maritain, the eminent Catholic of various religious denominations. So- gion does not accord with other sociolog- thinker, described his position as an called quasi-religions then attempt to take ical, anthropological, or philosophical "integral humanism" which obviously their place. Like countless others, Smith models to which I am familiar, although it does not exclude religion and on numer- makes a valiant attempt to define what a is similar to Leslie Stevenson's analysis of ous occasions the Catholic church has religion is, and then attempts to show ideologies in his classic book, Seven insisted that Christianity is a humanism how quasi-religions in a sense model Theories of Human Nature (New York: based on God. The scholars of the themselves after the real thing. A religion, Oxford University Press, 1987). I am Renaissance who sought to recover the he says, has three chief components: a myself more partial to the description of legacy of the Graeco-Roman civiliza- religion given by the late Michael tions called themselves Humanists and, Timothy J. Madigan is Executive Editor of Harrington in his 1983 book The Politics although they paid more attention to FREE INQUIRY. at God's Funeral:

22 FREE INQUIRY