The Wiley Blackwell Handbook of Humanism

Andrew Copson, A. C. Grayling, Andrew Copson, A. C. Grayling

• Publisher: Wiley-Blackwell
• Year: 2015
• Print ISBN: 9781119977179
• eBook ISBN: 9781118793343
• Edition: 1
• Topic: Philosophy
• Subtopic: Philosophy of Religion

The Wiley Blackwell Handbook of Humanism presents an edited collection of essays that explore the nature of Humanism as an approach to life, and a philosophical analysis of the key humanist propositions from naturalism and science to morality and meaning.

 

• Represents the first book of its kind to look at Humanism not just in terms of its theoretical underpinnings, but also its consequences and its diverse manifestations
• Features contributions from international and emerging scholars, plus renowned figures such as Stephen Law, Charles Freeman and  Jeaneanne Fowler
• Presents Humanism as a positive alternative to theism
• Brings together the world's leading Humanist academics in one reference work

1
What Is Humanism?

Andrew Copson

What we now call a ‘humanist’ attitude has found expression around the world for at least 2,500 years (which is about as long as we have written records from many places) and in civilizations from India, to China, to Europe; but the use of a single English word to unify these instances of a common phenomenon is comparatively recent. Before we consider what ‘humanism’ is, it is therefore worth examining the history of the word itself.

The History of the Word

The first use of the noun ‘humanist’ in English in print appears to be in 1589.¹ It was a borrowing from the recent Italian word umanista and it referred for many years not to the subject matter of this volume but narrowly² to a student of ancient languages or more widely to sophisticated academics of any subjects other than theology. There was no use of the word ‘humanism’ to partner this use of ‘humanist’ but, if there had been, it would have denoted simply the study of ancient languages and culture. As the decades passed, and the ‘humanists’ of the sixteenth century receded into history, they were increasingly seen as being not just students of pre-Christian cultures but advocates for those cultures. By the dawn of the nineteenth century, ‘humanist’ denoted not just a student of the humanities – especially the culture of the ancient European world – but a holder of the view that this curriculum was best guaranteed to develop the human being personally, intellectually, culturally, and socially.³

The first appearances of the noun ‘humanism’ in English in print were in the nineteenth century and were both translations of the recent German coinage humanismus. In Germany this word had been and was still deployed with a range of meanings in a wide variety of social and intellectual debates. On its entry into English it carried two separate and distinct meanings. On the one hand, in historical works like those of Jacob Burckhardt and J. A. Symonds,⁴ it was applied retrospectively to the revival of classical learning in the European Renaissance and the tradition of thought ignited by that revival. Its second meaning referred to a more contemporary attitude of mind. It is ‘humanism’ in this second sense that we are concerned with here. Throughout the nineteenth century the content of this latter ‘humanism’, the holders of which attitude were now also called ‘humanists’, was far from systematized, and the word often referred generically to a range of attitudes to life that were non-religious, non-theistic, or non-Christian. The term was mostly used positively but could also be disparaging. The British prime minister W. E. Gladstone used ‘humanism’ dismissively to denote positivism and the philosophy of Auguste Comte,⁵ and it was not with approval that the Dublin Review referred to ‘heathen-minded humanists’.⁶

Within academia the use of ‘humanism’ to refer to the Renaissance movement (often: ‘Renaissance humanism’) persisted and still persists; outside academia, it was the second meaning of ‘humanism’ and ‘humanist’ that prevailed in the twentieth century. By the start of that century the words were being used primarily to denote approaches to life – and the takers of those approaches – that were distinguished by the valuing of human beings and human culture in contrast with valuing gods and religion, and by affirming the effectiveness of human reason applied to evidence in contrast with theism, theological speculation, and revelation.⁷ At this time the meaning of ‘humanism’, though clarified as non-theistic and non-religious, was still broad. It was only in the early and mid-twentieth century that men and women began deliberately systematizing and giving form to this ‘humanism’ in books, journals, speeches, and in the publications and agendas of what became humanist organizations.⁸ In doing so, they affirmed that the beliefs and values captured by this use of the noun ‘humanism’ were not merely the novel and particular products of Europe but had antecedents and analogues in cultures all over the world and throughout history,⁹ and they gave ‘humanism’ the meaning it has today.¹⁰

Although now most frequently used unqualified and in the sense outlined above, the use of both ‘humanism’ and ‘humanist’ has been complicated by a later tendency to prefix them with qualifying adjectives. To some extent these usages are the result of false etymological or historical assumptions (a conflation between the earlier and later usages of the word ‘humanist’ outlined above, for example); but there is often something polemical involved.¹¹ The word ‘secular’ seems first to have been added to ‘humanism’ as an elaborator intended to amplify disapproval, rather than as a qualifier, but it was after it appeared as a phrase in the US Supreme Court’s 1961 judgment in Torcaso v. Watkins that it was taken up as a self-description by some (mainly US-based) humanist organizations. However that may be, the usage encouraged a tendency which was already establishing itself of adding religious adjectives to the plain noun. The hybrid term ‘Christian humanism’,¹² which some from a Christian background have been attempting to put into currency as a way of co-opting the (to them) amenable aspects of humanism for their religion, has led to a raft of claims from those identifying with other religious traditions – whether culturally or in convictions – that they too can claim a ‘humanism’. The suggestion that has followed – that ‘humanism’ is something of which there are two types, ‘religious humanism’ and ‘secular humanism’, has begun to seriously muddy the conceptual water, especially in these days when anyone with a philosophical axe to grind can, with a few quick Wikipedia edits, begin to shift the common understanding of any complicatedly imprecise philosophical term.

Language, of course, is mutable over time, but there are good reasons to try to retain coherence and integrity in the use of the nouns ‘humanist’ and ‘humanism’ unqualified. Subsequent to their earlier usage to describe an academic discipline or curriculum (whose followers, obviously, might well be religious), ‘humanism’ and ‘humanist’ have been used relatively consistently as describing an attitude that is at least quite separate from religion and that in many respects contrasts and conflicts with religion(s). Of course, many of the values associated with this humanism can be held and are held by people as part of a wider assortment of beliefs and values, some of which beliefs and values may be religious (people are complicated and inconsistent). There may also be people who self-identify as ‘Christian’ (or ‘Sikh’, ‘Muslim’, ‘Jewish’, or whatever) for ethnic or political reasons but who have humanist convictions and no religious beliefs. These vagaries of human behaviour and self-description are a poor reason for dismembering such a useful single conceptual category as ‘humanism’ is in practice, especially when there are words more suitable to combine with the religious qualifiers that would lead to no such verbal confusion. In The Open Society and Its Enemies, Karl Popper used ‘humanitarianism’ for this purpose, urging co-operation between ‘humanists’ and religious ‘humanitarians’.¹³ The use of ‘humanistic’ in front of the religious noun in question is also preferable (e.g. ‘humanistic Islam’ or ‘humanistic Judaism’). It performs the necessary modification but also conveys the accurate sense that what is primary is the religion at hand and that the qualification is secondary.¹⁴

There are two further usages of the words ‘religious humanism’ with which to deal before we move on from verbal occupations. Both are uses of the phrase by humanists who are humanists in the sense of this volume: holders of the views that constitute a humanist approach to beliefs, values, and meaning – and with no conflicting religious beliefs. By the use of the word ‘religious’ they most commonly wish to convey either (1) that humanism is their religio...

Table of contents

• Cover
• Title page
• Table of Contents
• Notes on Contributors
• Foreword
• 1 What Is Humanism?
• Part I: Essentials of Humanism
• Part II: Diverse Manifestations
• Part III: Implications
• Part IV: Debates
• Index
• End User License Agreement