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Corlis Lamont - p The Humanist viewpoint permeated much of Greek culture during the Periclean Age

AC Grayling, Handbook of Humanism (2015) p87: Despite the fact that the word ‘humanism’ has a short history, relatively speaking, its contemporary meaning relates it to the ethical tradition begun in classical antiquity.

Humanism in politics
The hallmark of contemporary humanism in the political arena, is the demand for secularism. Philosopher Alan Haworth, says that secularism deliver fair treatment to all citizens of a State, since all are treated without discrimination, since religion is a private issue and the state should have no say over it. He also adds secularism helps plurality and diversity, that are fundamental aspects of our modern world.

Haworth, also examines political objections to humanist call for secularism. He examines the conservative argument of Edmund Burke that calls for common sense instead of abstract reasoning, and preserving traditional values and puts importance on national continuity.

, which relies on long‐standing traditions, and tries to preserve Christian values: elements such as xenophobia, bigotry, and animal cruelty are sometimes also part of Christian values.

Humanism also opposes the irrationality of nationalism and totalitarianism, whether these be part of fascism or Marxist–Leninist communism.

In political theory, contemporary humanism is sculptured by two main axons. The first is more individualistic, and the second inclines to collectivism. The trajectory of these two axons leads to libertarianism and socialism respectively, but a whole range of various combinations exist. Individualistic humanists often have a philosophical perspective of humanism, in the political arena are inclined to libertarianism and in ethics tend to follow a scientistic approach. Those who lean to collectivism, have a more applied view of humanism, they lean towards socialism and have a humanitarian approach in ethics. The second group has some connections with the thought of young Marx, especially his anthropological views rejecting his political practices. A factor that holds many humanists away from the libertarian view, is the consequences they feel it bears. Libertarianism is tied to neoliberalism and capitalistic society that is conceived to be inhumane.

Historically, humanism has been a part of both major 20th-century ideological currents—liberalism and Marxism. Early 19th-century socialism was connected to humanism. In the twentieth century, a humanistic interpretation of Marxism focused on Marx's early writings, viewing Marxism not as a "scientific socialism" but as a philosophical critique aimed at the overcoming of "alienation". In the US, liberalism is associated mostly with humanistic principles, which is distinct from the European use of the same word, which has economical connotations. In the Post-War era, Jean-Paul Sartre and other French existentialists advocated for humanism, tying it to socialism while trying to stay neutral during the Cold War.

Copson saysPractically, humanism advocates for democracy, and champions human rights and progressive policies.

A frequent line criticism of Humanism in politics, is that humanism is considered being against traditional values, and ultimate it destroys family and family values. A similar line, in a more religious tone, argues that materialism of humanism diminishes human as a something without a soul, without a higher nature, or being a reflection of God.

- Humanism emphasizes individual freedom, the open society, and secularism. For humanism, freedom of the individual is a priority and any restriction placed upon it due to communal living should be well justified; as a result, humanism leans towards liberalism. Humanists believe society should include everyone, independent of race, religion, and sexual orientation.

What is the relation of humanism and religion and why
Humanism has been widely seen as antithetical to religion. Philosopher of religion David Kline, traces the roots of this animosity since renaissance, when humanistic views deconstructed of the previous religiously defined order. Kline describes various ways this antithesis has evolved. Firstly, Kline notes, that the the emerge of a confident human-made knowledge, which was a new way of epistemology, repelled the church from its previous authoritative place. Kline uses the paradigm of non-humanist Copernicus, Kepler and Galileo, to illustrate how scientific discoveries added to the deconstruction the religious narrative in favor of human generated knowledge. That ultimately delinked the fate of human from the divine will prompting social and political shifts The relation of state and citizens changed as civic humanistic principles emerged, where people were not meant to be servile to religiously grounded monarchies anymore, but could pursue their own destiny. Kline also points at the aspect of personal believes, that added to the hostility among humanism and religion. Humanism was associated with prominent thinkers that advocated on a rational basis against the existence of God. Critique to theism continued through the various (humanistic) revolutions in Europe, constantly challenging religious worldview, attitudes and superstitions on a rational basis- a tendency that continued to the 20th century.

According to Stephen Law, Humanism adherence to secularism place him at odds with religion, especially dominant religion in each country striving to retain privileges gained the last centuries. Worth noting that religious persons can be, and indeed many are, secularists. Law notices a line of criticism against secularism, that it suppress freedom of expression of religious persons but firmly denies such accusation- instead he says, he protects this kind of freedom- it just opposes privilege status of religious views.

Prominent humanist Andrew Copson adopts a more peaceful stance against religion. For Copson, humanism is not incompatible with various aspects religion. Copson sees various domains in religion: Belief, practice, identity and cultural, in which a person adhering to few religious domains could also be humanist. Copson adds that religious critics usually frame humanism as an enemy of religion, but in contrary, most humanists are proponents of religious tolerance or exhibit a curiosity on religions effects in society politics, commenting "Only a few are regularly outraged by other people’s false beliefs per se."



arguments
While opposition to the various forms of theism might come from many philosophical or historical domains, the most convincing argument in terms of public opinion is naturalism. Historical arguments fail to convince the public because historical research is often open to interpretation. For similar reasons, large parts of the population are unconvinced by arguments based on aesthetics (classical literature touches human souls more than holy scriptures) or ethics (religion's history on slavery, gay rights, racism). Driven by the successes of science and technology, naturalistic arguments gain prominence in public opinion.

On the other hand, traditional arguments for the existence of God are falling short. The ontological argument (roughly, that God exists because we can think of him) lacks empirical evidence, and seemingly lacks understanding of reality. The cosmological argument (God as the necessary first cause) also doesn't prove God's existence since other causes, or prime movers (physical entities, mass, energy, or something else) might have been the cause of the universe. The teleological argument (or argument from design) has been eliminated by Darwin's theory of evolution by natural selection. However, the failure of rational arguments to prove God's existence does not prove God's non-existence. A more popular cause of religious belief is personal experience—which is also problematic, because personal experiences are vague and subject to interpretation, and wishful thinking might also lead the way to desired conclusions.

Opinion of Copson
p24-28

Peace
While humanism was founded as antithetic to religious establishments, religious views are not totally incompatible with humanism. Many deists, for example (such as Mary Wollstonecraft, Voltaire, Thomas Paine), had views resonating with a humanistic approach to life—since (for deists) God does not interfere with our daily life or give commands, they can espouse a humanistic perspective. Also, many humanists have an anthropological interest in religions—how they evolved, matured, affect morality, and other features of the human condition.

Education
Humanists believe education plays a fundamental role in forming human nature. Traditional ideas in Western countries have given the mind priority over the body; humanists see this as a false dichotomy and emphasize the unity of brain and body. Humanists support sex education to help people to understand and express their feelings; physical education to promote health, and moral education by sympathy and tolerance. Some consider the culture of examinations, which does not let children focus on their passions and does not promote deeper thinking, unhelpful. Humanists are opposed to religious education in schools, mostly because they are opposed to indoctrination. A common counter-argument is that parents have the right to bring up their children in the way they want; humanists reply parents do not own their children and hence do not have such a right. They argue children should be raised to make their own choices, respecting their autonomy.

History
Advances of previous centuries made it easy for humanism and other non-religious attitudes to flourish in the Western world. Even in liberal countries, however, discrimination against non-believers still exists. In the ongoing social debate, humanists are constant supporters of civil liberties. In many parts of the world, not practicing the faith of the region can result in persecution, prosecution, and death.

Definition
As Howard B. Radest describes the di􀁽culty of de􀁿ning modern Humanism, he notes that many of humanism’s core ideas have a way of introducing confusion into the task of de􀁿nition: “meant to be inclusive, terms like ‘ethical lives of personal ful􀁿llment’ and the ‘greater good of humanity’ could…easily be adopted by any number of religious and secular ideologies. ‘Progressive philosophy of life, without supernaturalism’ could be an a􀁽rmation of Stalinist, Maoist, or fascist ideologies.…De􀁿ning modern Humanism remains a puzzle

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