Discussion Group Report

Is it possible to develop secular and humanistic alternatives to theistic religions of God and the promises of salvation? According to author Paul Kurtz, not everyone on the planet is fixated on the transcendental realm, or tempted by its false lures. Religion has declined dramatically in secular Europe, Japan, China and some other countries of the world.

Kurtz asks two questions: First, why does religion persist? One reason is the vast number of human beings who have been exposed to pro-religion propaganda through the ages by proponents of the Bible, Qur'an, and other so-called sacred books. Non-belief was punishable by death in many Islamic countries. Although Western countries no longer torture or burn heretics, all sorts of sanctions are applied to non-believers. The "transcendental temptations" are expressed by human beings overcome by fragility of life and yearning for deeper purpose to the universe; ergo, this is possibly one explanation for the current persistence of religiosity. The second question, is it possible to create nationalistic-existential-moral poetries and narratives of sufficient power and intensity to attract and supplant the ancient memetic systems of religion? Memetic refers to imitative process whereby humans transmit ideas, values, beliefs, and practices to each other. Kurtz claims that inherently fundamentalist religions are not only false but dysfunctional, insofar as they have blocked scientific research, denigrated individual autonomy, repressed sexual freedom, and denied the possibility of human beings solving their own problems without reliance on God. Religionist creeds have provided important support systems, and they have cultivated charitable efforts and bonds of moral cohesion.

Humanists differ from the religious in that they are unable to make the leap of faith required to believe in the messianic messages of the ancient prophets, even if reinterpreted in metaphorical or symbolic language. Humanists, skeptics, and rationalists affirm that they believe in the unvarnished truth and not mythological poetry. They prefer new truths and values, based on conceptions of reality drawn from scientific understanding, and not from the ancient religions classics. The humanist outlook relies heavily on cognition and reason. It is committed to the following principles: (1) the consistent use of objective methods of inquiry for testing truth, based on scientific method and critical thinking. (2) Conceptions of "reality" derived largely from empirical research; its cosmic view is naturalistic and evolutionary, and the human species is viewed as part of nature, not separate from it. (3) Sharp skepticism of theistic God or immortality of the soul, for it finds insufficient evidence for these claims. (4) The belief that human values are the relevant human experiences, interests, and needs, and that objective principles can be developed for realizing human happiness and improving the human conditions, including the belief in maximizing individual freedom and expressing altruistic concerns for the needs of others. (5) Commitment to the democratic society, predicated on freedom, equality, tolerance, and the right of dissent; respect for the open society and the rule of law, majority rule and that the minority have rights, and the separation of church and state. And (6) Recognition of our global interdependence; it believes that we need to develop a new planetary civilization in which all members of the human species are considered equal in dignity and value. This new planetary humanism seeks to transcend the ancient racial, religious, ethnic, national, and gender differences of the past, in order to develop a peaceful and prosperous world community.

Kurtz concludes by claiming the humanist can be effective in creating institutions that provide alternatives, and submits that humanists must satisfy the following conditions: (1) We need to confront directly the root existential questions about the "meaning of life" and respond cogently to the quandaries that trouble so many human beings. (2) We need to develop an appreciation for the ethical values and principles that are firmly grounded in human experience and reason; which, when rigorously tested by their consequences in practice, are yet sufficiently attractive to inspire dedication, a sense that life is really worth living, and a respect for the obligations that we owe to others. This includes a moral recognition that we ought to help build a better world for our fellow human beings and ourselves. (3) We need to appeal to the heart as well as the mind, the passionate and the emotional dimensions of life as well as the cognitive and the intellectual. (4) We need to use the arts to create new narratives that celebrate life (not deny or denigrate it). We need to arouse emotional commitment to inspiring humanistic values, the beauty of life and shared experiences, the joys of discovery and the satisfaction of reaching accords. (5) We need to build naturalistic alternatives to religion; become progressive battlers for beloved causes for the betterment of all living things. And (6) we need especially to develop communities of sympathetic persons committed to science, reason, and free inquiry in every area human interest; yet able to cultivate goodwill and moral regards for others. These institutions must demonstrate by example that it is possible to be a creative individual, a loving person and friend, a loyal member of the society in which he or she lives; yet be rational, affective, intelligent and empathetic to those within one's communities of interaction.

--Cindy King