FRIENDS 
& ALLIES

HUMANISM - A FRIENDLY CRITIQUE​

Part 2 of 2

​

This essay critically examines various key humanist texts. Humanism, often centred on promoting human welfare, scientific inquiry, and ethical living, is frequently critiqued for its anthropocentric focus. This analysis aims to highlight areas where humanism may fall short in recognising the needs of other sapient beings (as yet undiscovered), sentient life, the environment, and nature’s ecosystems.

 

Below are the documents reviewed:

 

1. Humanist Manifesto III (2003) – This modern articulation of humanism focuses on a life stance that emphasises reason, ethics, and justice without reliance on the supernatural. It presents humanism as progressive and adaptable to current global challenges. It's concise but touches on core humanist aspirations like promoting human welfare and scientific inquiry.

 

2. The Amsterdam Declaration 2002 – Adopted by the International Humanist and Ethical Union (now called Humanists International), outlines the essentials of modern humanism. It emphasises human rights, democracy, and ethical values while advocating for secularism and a global perspective.

 

3. A Secular Humanist Declaration (1980) – Published by the Council for Secular Humanism, this document takes a firm stance on the importance of secularism, rationalism, and scientific inquiry. It also addresses the growing importance of individual autonomy and social responsibility.

 

4. Humanist Manifesto II (1973) – Though a bit older, this document is highly influential. It expanded upon the original manifesto from 1933, offering a broader perspective on global concerns such as human rights, environmentalism, and world peace, making it relevant to today’s discussions.

 

Other documents that aren’t official humanist documents but have been endorsed by humanism:

 

1. The Oxford Declaration on Freedom of Thought and Expression (2014) - While not exclusively about humanism, this document was endorsed by many humanist organisations and outlines fundamental humanist values regarding freedom of speech, thought, and belief in a globalised, interconnected world.

 

2. The Brussels Declaration (2007) - Although lesser known, this declaration was created during the 50th anniversary of the Treaty of Rome. It was endorsed by many humanist groups and called for promoting secularism, democracy, and human rights throughout Europe.

 

3. United Nations Universal Declaration of Human Rights (1948) - While not a humanist document per se, many humanist organisations refer to and embrace the values within this declaration, which aligns closely with the humanist principles of dignity, equality, and respect for all human beings.

 

Human-Centric Focus

 

Across the primary humanist documents, the emphasis on human well-being and progress is consistently prioritised over other sentient beings and the natural environment. In The Humanist Manifesto III, for example, the text explicitly states that humanism is about “the greater good of humanity”. The focus on human welfare is clear in the statement: “Ethical values are derived from human need and interest as tested by experience. Humanists ground values in human welfare”.

 

Similarly, A Secular Humanist Declaration highlights human progress, framing it as the application of science to “the improvement of the human condition” and “the emancipation of millions”. There is no significant mention of the welfare of non-human life or ecosystems other than a brief, general statement: “We are aware of, and oppose, the abuses of misapplied technology and its possible harmful consequences for the natural ecology of the human environment”.

 

A notable exception is The Brussels Declaration, which states, “We recognise our duty of care to all of humanity, including future generations, and our dependence on and responsibility for the natural world”. However, even here, the natural world is mentioned in the context of how it benefits human life rather than as an independent moral consideration.

 

Subduing Hubris and Egotism

 

None of the documents explicitly recognise a secular concept or philosophy that actively subdues human hubris or egotism. In A Secular Humanist Declaration, while reason and science are central tenets, there is no reference to an external force or concept that would limit human pride. Instead, it emphasises human confidence in solving problems: “Secular humanism has provided an impetus for humans to solve their problems with intelligence and perseverance”.

 

Similarly, The Humanist Manifesto III champions the human ability to take control of their own destiny: “The responsibility for our lives and the kind of world in which we live is ours and ours alone”. There is no recognition here of a broader perspective that could temper human pride, such as humility in the face of the unknown or the cosmos, which is a key concept in Mystrikism.

 

Ethics and Morality Beyond Humans

 

The humanist documents primarily frame ethical systems around human well-being, with little extension to the well-being of non-human life or the environment. For instance, The Humanist Manifesto III grounds values in “human welfare shaped by human circumstances, interests, and concerns”. Although it includes a brief mention of extending concern to the “global ecosystem and beyond”, this remains a secondary consideration to human needs.

 

A Secular Humanist Declaration focuses primarily on human autonomy and individual rights, stating that “secular humanists believe in the central importance of the value of human happiness here and now”. The document does not address the well-being of non-human sapient beings or sentient life, nor does it present a comprehensive ethical system that includes these considerations.

 

The Universal Declaration of Human Rights, while not a strictly humanist document, shares this human-centric ethic. It is concerned solely with human rights, stating in Article 1: “All human beings are born free and equal in dignity and rights”. There is no mention of non-human life or ecosystems, and the focus is entirely on human dignity and equality.

 

Naturalised “Spirituality”

 

A naturalised form of “spirituality” akin to Mystrikism is generally absent or underdeveloped in these humanist documents. The Humanist Manifesto III briefly touches on awe and wonder in life but does not deeply explore or prioritise a naturalised sense of “spirituality.” It states, “We find wonder and awe in the joys and beauties of human existence, its challenges and tragedies”. This suggests a fleeting engagement with transcendent experiences, but it is not a core or defining element of the manifesto.

 

A Secular Humanist Declaration similarly focuses on reason and the application of science, with no significant discussion of “spirituality” beyond rejecting supernaturalism. The closest it comes is in acknowledging that humanists “recognise the importance of religious experience” but quickly clarifies that such experiences “have nothing to do with the supernatural”. This leaves little room for a naturalised form of spirituality that celebrates awe and wonder without invoking the supernatural, as seen in Mystrikism.

 

In contrast, Mystrikism’s emphasis on savouring transcendent experiences through a naturalistic lens, celebrating the beauty and mystery of the cosmos, is not similarly reflected in these documents.

 

The humanist documents reviewed display a consistent prioritisation of human well-being and progress over non-human concerns. There is little mention of sapient and sentient beings beyond humans, and environmental concerns, when they appear, are largely secondary to human interests. The ethical systems presented are focused on human rights and autonomy, with no significant recognition of other sentient life. Furthermore, the documents do not present a concept or power to subdue human hubris and egotism, and a naturalised form of “spirituality” is either absent or given minor attention compared to the central focus on reason and science.