Humanism by Wayne Facer

I believe that life is worth living, even though we suffer pain, hardship and death. I also believe that man as an individual, as a group and mankind as a whole, can have a meaningful existence, in spite of frustration, failure and set-backs. This is facing life, this is participating in the human struggle, this to me is Humanism.

You may have never heard of Humanism until this moment, yet by the end of this talk you may well find the views expressed similar to your own. There are many people with humanist sympathies, who do not realise it, simply because it has not been brought to their notice.

Humanism is not a new cult or religious dogma. As the name suggests it is a way of life centred on man, just as religion is a way of life centred on god. Humanists are sceptical of the existence of the supernatural. They don't disbelieve in the supernatural because they are dogmatically prejudiced against it, rather they see a lack of evidence for belief in the supernatural.

Human interdependence is the historical basis of humanism. Through cooperation man has survived and progressed. The Humanist Tradition began with the Golden Age of Greek culture between the sixth and fourth centuries BC, when a school of naturalist philosophers emerged. Their view was that the natural world around us constituted everything, and there was nothing beyond this.

At the time of the Renaissance, Humanism revolted against the theology of medieval Christianity and its preoccupation with personal salvation. It also rejected the authority of the Catholic Church to limit knowledge for religious reasons.

The rediscovery of classical literature which also occurred in the fourteenth century stimulated an interest in human behaviour and the ordinary secular problems of life. Humanists advocated a liberal education and an interest in the daily needs of the common man. This resulted in some Christian Humanists, such as More and Vives, tackling some of the worst social problems of their day, particularly the relief of the poor and the destitute.

Religious teaching of ethical value has made a substantial contribution to the Humanist Tradition as well. Confucius, for instance, stressed human happiness here and now, and was quite sceptical about belief in a god or after-life.

Turning to Christianity - although this is a supernatural religion which claims divine revelation, it does contain some humanist ideals. The Book of Ecclesiastes, in the Old Testament, talks of enjoying life while we can, even though human happiness and achievement are only transient.

It's clear that if taken literally, much of the New Testament theology is alien to Humanism. But Jesus did expound such broad humanist ideals as social equality, concern for others and peace on earth. His statement that he had "come that men may have life, and may have it in all its fullness" is certainly approaching a humanist outlook. Of all the modern-day religions the Unitarians come closest to our viewpoint. Early this century in America, Unitarian ministers started the movement known as religious Humanism, and often actively support Humanism in America and Australia.

Science has played a significant role in Humanism. The Humanist insists that his philosophy must be consistent with the established facts of science. But more important than scientific facts is the modern scientific method, and this is what I believe men should rely upon, as being the best way of solving their problems. This method judges an idea in terms of its consequences,it rejects dogma entirely, and it is always ready to accept new facts and sound reasoning when they prove an accepted belief to be wrong.

Art and literature are an accepted part of the Humanist Tradition. The field of culture uplifts and enriches life and forms a common heritage from one age to the next. Be it a play, novel, painting sculpture or piece of music whenever it reflects man's relationship to his fellowmen it takes its place in the Humanist Tradition.

From this background modern Humanism has emerged to face a serious and exciting challenge. That is the task of deciding what it means to be human and then working towards a way of life based upon human values and human needs. This of course is not a new challenge, but it is new in so far as it has to be faced under changed conditions.

Formerly the fundamental questions concerning the purpose and meaning of life were answered within the framework of a supernatural religion. Human aspirations were moulded to conform with a master blueprint. But since the turn of the century there has been a progressive decline in religious belief which has resulted in something of a moral ferment. However I wouldn't equate this moral ferment with moral decay.

I believe that Humanism effectively responds to these needs. I started this talk by referring to the tragic elements which are interwoven in life, such as pain, suffering and hardship and its is from this reality that the Humanist embarks. But at the same time not forgetting that life for its own sake can be worthwhile and rewarding.

Humanism emphasises that life only has the meaning and significance that we give it. For Humanists that meaning and significance are all important as the essential worth and dignity of each and every person are the foundation of our ethics. Human dignity is the origin of the three demands of the French Revolution - liberty, equality, and fraternity; politically, human dignity is the basis of democracy, and spiritually it is the very essence of Humanism.

In believing this I support the United Nations Declaration of Human Rights and oppose inequality amongst my fellow men, whatever its basis may be.

Realising the essential equality and brotherhood of men results in a concern for the welfare of others. By incorporating the needs of others into our own interested, we serve both ourselves and our neighbours.

I don't mean by this that Humanist ethics are based wholly and solely on love for others, rather it is an effective combination of self-interest and altruism.

Humanists are certain that the social good, both in the present and in the future, should be the supreme ethical goal. By this I mean the right of all people in our community to develop their potential fully and lead happy, useful lives. Some of the minimum requirements for this are; health, economic security, friendship, love, educational opportunities, cultural enjoyment and adequate recreation. These will of course, vary with each individual. This outlook arises from the Humanist view that the continuation of the human race is intrinsically worthwhile.

On the whole a society will attain greater happiness and make more progress where most individuals are devoted to the wellbeing of all. Loyalty to a worthwhile social aim gives stability and harmony to men's lives. It gives them a central and absorbing purpose around which they can integrate their personalities and constructively organise their day-to-day living. When a person's interests are widened he is carried beyond himself and his own troubles tend to seem less important.

To achieve such a goal clearly requires action and strength of conviction. Humanism is not a philosophy of idle intellectual speculation. It can't be. Its very nature is contrary to this.

The basis of my belief is compassionate concern for others, and this concern must be evidenced by deeds, otherwise it is a sham.

But Humanism can be seen in action! The British Humanist Association has set up many organisations where the need exists. The Humanist Health Council is one example. Another body set up by the BHA is the Agnostics Adoption Society, which not only helps Humanists who want to adopt children, but also unmarried mothers with their complex problems. The Humanist Housing Association has opened two old people's homes, and is currently working on a third. The Humanist Youth Service encourages an interest in youth work and plans its own enterprises. In Edinburgh, for example, a Youth Home has been opened which makes special provision for the emotional needs of children by trying to place them in a family-type atmosphere, instead of an institution. There is a a Counselling Service in Britain which puts volunteers through a training course to equip them to deal with the personal problems of people with matrimonial and emotional difficulties.

It is important not to duplicate the work of existing bodies in the field of social reform. Instead, organised Humanism gives encouragement and support to penal, abortion and homosexual law reform. Also Civil Liberties, Planned Parenthood, and movements toward World Peace. On a world wide scale, Humanist bodies are affiliated to the International Humanist and Ethical Union which was founded in 1952.

Compared with other countries, Humanism has only recently appeared on the New Zealand scene. Even so, considerable progress, has been made by the Society at Auckland University. The programme initiated by the University Humanists has been one of community service combined with public education.

In the field of community service Humanists combined with the Student Christian Movement at the end of last year to work in an old persons' home and a home for unmarried mothers. This was not only an example of applied Humanism, but also demonstrated the ability of people with theoretical differences to co-operate at a practical level. This year a system of voluntary work was arranged with the Civilian Maimed Association of New Zealand. The CMA is a voluntary body which undertakes the important task of assisting people with various disabilities so they may once again lead useful lives.

As far as education is concerned, a series of lectures has been presented at Auckland University on such topics as philosophy, psychology, religion, economics, sociology and education. Although held under the auspices of the Humanist Society, the speaker's attitude towards Humanism was disregarded, thereby providing an open platform for any criticism of the a Humanist philosophy.

The interest aroused by the Society has now resulted in the formation of the Humanist Society of New Zealand. This national body has three primary aims. First, to advocate a responsible self-governing way of life which is of service to the community; secondly to promote knowledge of the psychological and social foundations of morality as an essential factor in the advance of civilisation; and finally, to give practical service to the community in carrying out these aims. Accordingly, the members of the Humanist Society of New Zealand have worked with the University Humanists, for instance, on their project with the Civilian Maimed Association.

Such examples of concern for the welfare of others shows the practical relevance of Humanism to man's needs. Performance and active participation are an essential part of the Humanist commitment to life. Humanists believe every day is a challenge to act upon their convictions.

At the outset of this talk, I referred to some of the difficulties we face in life and despite those difficulties I affirmed that life is worth living. Now I would go further and say I am optimistic about human progress. This century has seen world wars, racial intolerance, persecutions, and political oppression. There is a threat of overpopulation and life is very miserable in what we euphemistically called the underdeveloped countries. But on the whole I believe that we are humane than our ancestors, have greater justice and civil liberty and the average Western man is better off than at any other time.

The majority of mankind still falls into the underprivileged class. However the progress that has been made gives rise to the hope of overcoming poverty, ignorance and fear. The task will be a long and arduous one. Nevertheless, I am optimistic in these fields will be achieved. Even taking into account man's inhumanity to man and his capacity for destruction. I believe that the philosophy of Humanism, based on goodwill and reason will ultimately prevail.