Humanist
Humanist Beliefs/Assumptions
1. Life forms on earth have evolved over billions of years. As for the universe as a whole, there is no discernible purpose in this evolutionary process, or plan or prescribed goal, for humankind.
2. There is no evidence of an afterlife, and no supernatural agency to whom we can turn for instruction, confirmation, validation, justice, comfort or support.
3. Irrational explanations for natural phenomena such as, in earlier times, the attribution of floods, famine and disease, to supernatural intervention, arise in part from the need of individuals to reduce uncertainty in their lives. Such explanations impede the development of a common understanding of the human condition and diminish our ability to deal co-operatively with the causes and consequences of natural events.
4. Taken with 5 - the proper concern of humans is with the well-being of the whole of humankind.
5. The future of the human race rests on the recognition by its members, of the interdependence of humankind and its ecological environment.
6. Humans are born with common needs, such as for food, shelter, love and creativity. However, both within and between societies, there can be wide individual differences in how people learn to satisfy their needs and develop their beliefs.
7. Properly managed, the differences of interest which are an endemic feature of human social life, can be a force for new ideas and growth.
8. Individuals acquire their moral values initially from the groups and society that they grow up in. Moral or ethical codes arise in part, from the need of individuals and groups to co-operate if they are to survive and in part, from the attempts of each group or society to regulate behaviour which is thought to be threatening if given free rein. It is probable that there are common human moral and ethical values but the understanding of what constitutes moral and ethical behaviour may vary considerably from society to society and vary within the same society from time to time. Humanist ethics fit well with the democratic rights and values outlined in 9.
9. In the absence of a deity to ordain them, there can be no natural or absolute rights. As with morals and ethics, the interpretation of rights differs from society to society and in the same society from time to time. Neverthless, it is possible to formulate certain basic universal rights which, if adopted would lead to a just and healthy society and which are rooted in the democratic ideal, i.e. that all members of a society should be treated as equals, irrespective of race, gender, sexual orientation, ability, or disability. Rights and duties are co-relative. Those who enjoy rights have a duty to uphold the same rights for others.
10. Humans are capable of acts of the highest self-sacrifice and altruism but also, individually and collectively, of acts of great cruelty and of disregard for the interests of others. The causes of doing harm to others are multiple and require multiple responses.
11. Many members of the non-human animal world, especially the higher primates, experience pain, fear, depression and the need for freedom (autonomy) in much the same way as humans.
12. The arts, in all their forms and the development and exercise of physical skills, meet the innate need in human beings for creativity and self-expression. They are a major source of pleasure. In plain or symbolic form, the arts explore the essence of being human; they express human desires and needs, triumphs, sorrows and the universal problems of living.
13. There is a deep need in humans for opportunities for meeting with others of like-minded belief, for rites of passage, for communal celebrations of happy events, for opportunities for collective grieving following natural or other disasters and for ceremonies and gatherings which offer comfort and support for the bereaved.
Humanists Value:
1. The encouragement of free-thinking and the spirit of enquiry that seeks to describe the nature of the universe and of the diversity of life on earth.
2. The acceptance that the solutions to human problems lie in the imagination and actions of humans alone.
3. Explanations of human behaviour and of natural phenomena based in reason and on scientifically verifiable evidence. In the absence of such evidence, the acceptance of the simplest and the most likely explanation free from superstition, ideology or religious dogma. An openness to new knowledge and the acceptance of uncertainty.
4. Self-reliance and independence of thought within the recognition of the ultimate interdependence of humanity. Concern for the well-being of the whole of humankind. compassion and concern for all humans who, in varying degrees, are deprived of the opportunity for self-fulfillment.
5. Respect for all humans, for other species and for the environment. The promotion and preservation of an ecological balance.
6. An approach which seeks to understand the beliefs and values of others.
7. A co-operative and problem-solving approach to conflicts of interest. Reasoned argument as opposed to dogmatic assertion.
8. An approach to morals and ethics which takes account of the complexities of modern living and has as its starting point, that moral and ethical behaviour is that which, except in self-defence, does no harm to the well-being of others. In situations of moral dilemna, the choosing of solutions which do least harm to the participants.
9. The concept of the democratic ideal. Impartially towards and equal treatment of, individuals and groups, whatever their religious and non-religious beliefs. The separation of religion and state. Laws free from the encroachment of religion.
10. Social attitudes which militate against the exploitation, or physical or psychological abuse, of humans by humans. A society which educates its members in tolerant, co-operate living.
11. A humane approach to all actions affecting members of the non-human living world.
12. The creative and artistic potential of human nature. The capacity of the arts, literature and recreational activities for expanding perceptions, for increasing the awareness of self and for illuminating the human condition. All those circumstances that enable humans to be free to experience the physical and mental joys of living.
13. The marking of happy, sad and life-stage events, in ceremonies or gatherings free from religion.
Compatible Humanist Actions
1. The pursuit of knowledge which furthers our understanding of the nature of the physical universe. The construction of our own purposes and goals as in 4.
2. To behave with the recognition that we are responsible for our own destiny. To make the best of the one life we can be sure of.
3. To continually modify our beliefs in the light of new knowledge. Opposition to religious fables, such as that of the Creation and to spurious concepts such as 'Intelligent Design'.
4. Self-reliance and independence of thought within the recognition of the ultimate interdependence of humanity. Concern for the well-being of the whole of humankind. Compassion and concern for all humans who, in varying degrees, are deprived the opportunity for self-fulfillment.
5. To inform everything we do with care and consideration for humanity, the physical environment and the natural world. Support for behaviour and laws which promote global and local sustainability and the conservation of scarce natural resources. Support for all humane measures which are intended to reduce the unconstrained expansion of the world population.
6. Except where democratic values are threatened, to seek to use differences creatively and constructively. To nurture and develop freedom of speech, thought and action, consistent with the safety and well-being of others. Work in co-operation with those organisations and institutions in those areas of their activity which coincide with Humanist values.
7. Support for the solving of person to person, societal and international conflicts and problems, by negotiation, rather than by power play, or the use of physical or psychological force.
8. To continually check and if necessary, challenge, traditional values. To promote and practise personally, the highest standards of individual behaviour and communal care. To oppose all attempts by those who would seek to impose a morality on society based on religious or any other ideology. To oppose bigotry, intolerance and prejudice, wherever it is found.
9. To promote and protect the rights conferred on eachother by members of a democratic society, as enshrined in the 1948 U.N. Declaration of Universal Rights and which include the rights of:
- equality before the law
- liberty
- free association
- freedom of speech
- a livelihood
- participation in choice of government
- equality of education free from indoctrination and
- equality of health care.
To urge the development of social, economic and political systems, capable of delivering the above rights. To urge equal representation with religious bodies, wherever such bodies are involved in social policy making, to support the efforts of Oxfam and other NGO's, to bring about the genuine reform of international trade which could lift millions of people in developing countries, out of poverty.
10. The urging of politicians to create structures which minimise the opportunities for action with brutality or harassment. Support for the United Nations and for voluntary organisations that seek to help people on a non-discriminatory basis such as e.g. Amnesty International, The Medical Foundation for the Care of Victims of Torture. Urging the importance of international agreements which seek to prevent state-sponsored physical and mental abuse. Support for the Campaign Against Arms Trade. The offering of moral support to Humanists and others who live under corrupt regimes.
11. Urging freedom for animals from physical and psychological abuse. Support for organisations which are concerned with the welfare of animals. Opposition to factory farming and to other forms of confining animals in unnatural and stressful conditions such as limited space. Urging the legal requirement that the killing of animals for food should be done in the most humane way possible, irrespective of the creeds of orthodox religions. The showing of respect for the environmental needs of animals and, where possible, the protection of their habitat.
12. Working to nurture creative and artistic expression. Encouraging the provision of opportunities and facilities for the development of physical skills and for the enjoyment of sport.
13. To make better known the Humanistic alternatives to religious ceremonies. Again, to urge humanist representation at all ceremonial occasions where there are customarily representatives from religious bodies.
