Copyright c 2011 라브리선교회 L'Abri Fellowship Korea Downloaded from 인본주의선언문비교분석 김수연 연구의필요성 누군가혼전성관계, 낙태에대해이야기하고자한다면요즘사람들의주요관심사가아니다. 개인

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1 Copyright c 2011 라브리선교회 L'Abri Fellowship Korea Downloaded from 인본주의선언문비교분석 김수연 연구의필요성 누군가혼전성관계, 낙태에대해이야기하고자한다면요즘사람들의주요관심사가아니다. 개인의형편과개인들이알아서처리할일들이라고생각하는반면부자되는비결, 부동산, 투자, 여가, 취미, 요리등에관해서는사람들은스스로인터넷까페, 블로그를만들고사람들과자유롭게생각을공유하고공부를하는것을볼수있다. 조금더덧붙이면결혼전성관계는두사람이원하면더이상문제가없는것이고아이가많은가정의임신, 혹은미성년자들의임신에대해낙태문제또한어린아가와산모, 연인들그들의 아름다운인간의삶 을위해묵인되고있는것이오늘날의현실이다. 또그뿐만이아니라학교나가정육아시설학원직장사회에서도그러한현상은나타나고있다. 그러나, 문제는전통적인기독교는인본주의화되고있고세속적인휴머니즘은기독교와점점대립적인위치에있게된다는점에있다. 시나브로우리의생각들도세속적인본주의에젖어들고있다는것이다. 이로인해기독교인조차도인본주의가치관과세계관이혼돈되고있는것이실정이다. 이시점에우리시대전영역에서행사하고있는세속적인본주의에대한연구는매우의미가있다고생각한다. 따라서본연구자는인본주의선언문 (Humanist Manifesto) 1) 분석을통하여인본주의의특징과변화를살피고비판적사고를통하여기독교참된휴머니즘의세계관을확립하는데도움을얻고자한다. 용어의정의 본연구에사용되는단어의의미를다음과같이정의하였다. 가. 인본주의 (Humanism) 인본주의는인간을세계의중심으로보고생각하는세계관이라할수있는데크게 세속적인본주의 (secular humanism) 와 기독교인본주의 (Christian humanism) 로나뉜다. 이것은적극적이며활동적인문화적이데올로기로서사람들의삶을변화시키고자의도된프로그램의개념이며문명화된현 이문서는라브리웹사이트에서내려받은것으로, 개인및그룹공부를위해서만인쇄, 복사, 배포등이허가되었습니다. 그밖의용도로사용하려면별도의허가를받으시기바랍니다. 내용은라브리의공식입장과일치하지않을수있습니다. This document was downloaded from L'Abri Korea. Printing and distribution are permitted only for study purposes. 1) 인본주의선언문 ( 宣言文 ): 인본주의자들이그들집단의방침, 의견주장따위를외부에정식으로표명한것으로 I(1933), For all other uses, please obtain permission from L'Abri. L'Abri does not endorse the contents of this document. II(1973),III(2003) 에발표한바있다

2 대서구문화의산물이다. 과학이라는이름으로발전된결과로서종교가비합리적이며인간의행복 에대해적대적이라고믿는신념이다. 2) 나. 인본주의선언문 인본주의자들이 1933 년, 1973 년, 2003 년 3 회에걸쳐발표한것으로선언문 I, II, III 로칭하도록 한다. 다. 선언문국가나집단은선언문 ( 宣言文 ) 을통해자기의방침, 의견, 주장따위를외부에정식으로표명하게되므로이것은공식적인행보의시작이요, 선언문을통해그들의생각을살필수있는요소가된다. 그러므로인본주의선언문들의비교를통해그들의생각과주장, 철학을살필수있게된다. 연구방향및제한점 본연구는다음과같은방향을밝히고연구의제한점을명시하였다. 첫째, 본연구는인본주의선언문 I, II, III을선언문 II를중심으로종교, 가치관, 사회관, 세계공동체를비교분석함으로써인본주의가지향하는바들을비교분석하였다. 둘째, 기독교, 참된휴머니즘관점에서선언문을비판하고적용에관한연구는후속과제로남겨둔다. 인본주의 (Humanism) 인본주의 ( 人本主義 ) 란 인간주의 인문주의 ( 人文主義 ) 라고도하며 인간다움 을존중하는대단히넓은범위의사상적 정신적태도 세계관 3) 이다. 백과사전에는 인본주의는모든사람의존엄과가치를중요하게생각하고, 기본적으로세계는신이지배한다는신본주의 ( 헤브라이즘 ) 에반대하며, 사람이세계의주인이라는사람중심의생각에뿌리를두는정치 사회사상. 인문주의 ( 人文主義 ) 나인도주의 ( 人道主義 ), 인간주의 ( 人間主義 ), 휴머니즘 (humanism) 4) 등으로도부른다. 다수의사람들이나책에서인도주의, 인문과학, 인본주의를혼용하지만쉐퍼는서로매우다른것들을혼동해서는안된다는점을강조하였다. 그는인도주의는사람에게친절하고도움을줌으로써사람들을인간적으로대하는것이고, 인문과학은문학, 예술, 음악등을연구하는분야이다. 그는 인본주의는인간을만물의중심에놓고만물의척도로삼는것이라정의 하였다. 5) 덧붙여그는그리스도인들은모든사람들가운데가장인도주의적인사람이어야하고인문과학에관심을가져야하지만성경과인간의참모습에대하여그릇되고파괴적인인본주의에는확고히반대하여한다고말하였다. 2) 제임스패커, 기독교 : 참된휴머니즘 여수룬, ) 국어사전적정의 4) 인문주의, 인도주의, 인간주의, 휴머니즘등개념차이는있으나 인간중심적세계관 의공통분모입장만취함. 5) 기독교서구관, 쉐퍼, p

3 인본주의의역사는아담과하와가타락했을때부터인류역사에여러가지형태로존재해왔다. 인본주의의두가지큰줄기로나누어생각해볼수있는데하나는서양의과학문명을토대로발전한인본주의이고다른하나는동양의종교를토대로발전한인본주의이다. 종교를바탕으로한인본주의도하나님의존재를부인하는세속적인본주의였기때문에그근본철학이역사의흐름과함께크게변화되었다고할수없지만서구사회에서발전한인본주의는르네상스시대까지만해도인간의가치와중요성을강조하였을뿐하나님의존재까지는부인하지는않은인본주의였다. 그러나 20세기에접어들면서과학주의를토대로한인본주의는하나님의존재를전적으로부인하는세속적인본주의로발전하게된것이다. 인본주의선언문 I (1933) 가. 배경공산당선언이 1848년에발표되고인본주의선언문이 1933년에발표되었다. 40년후 1973년에선언문 II가발표되고 30년후에선언문 III이발표되었는데선언문 II와 III이발표되는사이 1981년에프란시스쉐퍼는 그리스도인의선언 6) 을발표하기도하였다. 쉐퍼는그리스도인의선언 1장에서변화 ( 궁극적실재는비인격적우연에의해현재형태로형성된비인격적물질또는에너지라는사상에기반을둔세계관을향한변화 ) 를감지하지못하고아무런행동을취하지못한기독교인들에대해개탄하기도하였다. 인본주의선언문은 무신론의세계관 을가장잘보여주는문헌으로참여자는커츠 (Paul Kurtz) 7) 와윌슨 (Edwin H. Wilson) 8) 그리고듀이 (John Dewey) 9) 를비롯한미국인의지성인들로이들은현대인의삶의방향을제시하는세속적세계관을선언문에담은것이다. 그들은 1933년처음으로선언문 I 을작성했으나제 2차세계대전을겪으면서선언문 I에서제시한낙관주의적인세계관이히틀러와같은독재자의잔인성에짓밟혀실현되지못하는것을보고이러한실패의원인을자신들의세계관이강하지못했기때문이라고판단하여 1973년에다시선언문 II를쓰게된다. 10) 제임스패커는세속적휴머니즘이조직화된종교의교리와체제에대한감정의상처와분개, 분노와혐오감정에서나온반작용의표현이라하였다. 미국에서오랫동안보수주의적신앙들 ( 법률주의, 성경주의, 부흥주의, 권위주의 ) 의반작용인것이다. 환멸을느낀그들은성스러운절대자로부터도피하여결국에는인본주의로귀의하여이러한선언을하게된것이라볼수있다. 선언문 I을쓴사람들은대부분종교적인인본주의자 (religious humanists) 임을밝혔고이선언문에서명한사람은 34명중 8명이삼위일체의교리와그리스도의신성을부정하는 Unitarian Church 목사들이고윌슨은 Unitarian Church 리더이다. 오늘날알려진인물은존듀이밖에없지만선언문 II 6) A Christian Manifesto, F. A. Schaeffer) 쪽분량 10장으로구성됨 7) Paul Kurtz (1925) 인본주의아버지라불리움. He is Professor Emeritus of Philosophy at the State University of New York at Buffalo, having previously also taught at Vassar, Trinity, and Union colleges, and the New School for Social Research. Prometheus Books의출판업자이며 Free Inquiry지의편집자인인본주의자 8) Edwin Henry Wilson (1898~1993): 미국유니테리언교지도자 9) John Dewey(1859~1952) 미국의철학자이자교육학자. 미네소타 미시간 시카고 컬럼비아각대학에서교수를역임하였고 ' 전국교육협회 ' 명예회장을지냈다. 미국인본주의협회회장역임 10) 이양림. 기독교와과학 조이선교회 p8-3 -

4 에서명한사람들중에는상당히유명한인물 11) 이많다. 이인물들은영국식표현을빌리자면정상급인물들이다. 이들의선언참여로인해인본주의세계관은각분야 ( 과학, 인문, 사회, 예술 ) 에전반적인영향을미치게되었고그것이 30-40년내내영향을미치게된것이다. 선언문 I이발표되면서 과학주의, 진화론, 및유물론적인생활철학과무신론 을골자로하는세속적인본주의는세상에공개적으로알려지게되었다. 이일을계기로조직적인인본주의자들의활동이시작되었고이로인해교육이념이신본주의에서인본주의로바뀌고윤리관이몰락되고가치관이혼돈되는결과를가져오게되었다고할수있다. 나. 주요내용인본주의선언문 I은 15개조항으로구성되었는데성인경은그의글에서중요한신조를정리하여세가지관점으로요약하였다. 1) 인간은단지자연의물질적산물이다 2) 이성과과학이최종판단근거이다 3) 초자연주의와절대주의를반대한다. 12) 이다. 필자는종교관, 사회관, 인간관, 기타등의관점으로선언문 1의주요특징을개관하고자한다. (1) 종교관 ( 가 ) 창조론거부 : 스스로존재하는우주, 자연물인인간선언문 1의첫번째조항 13) 이바로 " 우주가자기스스로존재하며창조되지않았다 " 인데이것을통해종전기독교의창조론에정면으로반대입장을표명한다. 신중심사고에서인간중심사고로의대표적인반항이라할수있다. ( 나 ) 초자연적인것의부정, 과학으로증명되어야하는종교이들은초자연적인것을부정하고과학으로증명되어야하나발견되지않은실재에대해부정하지는않는다. 단, 그증명방법이과학이어야한다. 그리고, 시대가다양한것들에대해간과해왔음을주장한다. 14) ( 다 ) 삶의감정을표현하기위해참여하는기도와예배기독교인은기도와예배에참여하는것이하나님과교제하고하나님께경배하는것으로여기지만이들은인간의삶의감정을표현하기위한수단으로보며이것역시사회에유익을위한것이라간주한다. 15) 11) 블렌드불렌샤드와시드니후크 ( 미국 ), 알프레드에이어경과안토이플류 ( 영국 ) 과같은철학자들, 아이작아이모프와죤키아르디와같은저작가들, 프랜시스크릭과안드레이사하로프, 조헤메드베데프같은과학자, 심리학자인에이젠크와스키너, 성과학자들인알프레드엘리스, 래스터커켄덜, 솔고오든, 여성운동자베티프리던, 영국성공회신부 상황윤리 의창시자조셉플레쳐. 12) 성인경, 인본주의 p.4 13) FIRST: Religious humanists regard the universe as self-existing and not created. SECOND: Humanism believes that man is a part of nature and that he has emerged as a result of a continuous process. 14) FIFTH: Humanism asserts that the nature of the universe depicted by modern science makes unacceptable any supernatural or cosmic guarantees of human values. Obviously humanism does not deny the possibility of realities as yet undiscovered, but it does insist that the way to determine the existence and value of any and all realities is by means of intelligent inquiry and by the assessment of their relations to human needs. Religion must formulate its hopes and plans in the light of the scientific spirit and method. SIXTH: We are convinced that the time has passed for theism, deism, modernism, and the several varieties of "new thought"

5 ( 라 ) 인간의창조성과삶의만족을위한종교인간은자연성과지식을통해삶의위기에직면하는법을배우게된다. 따라서합리적이고이성적이며늠름한태도는교육에의해길러져야한다. 따라서인본주의는감정적이고비현실적인소망, 희망적인생각을지양해야한다. 그러므로종교는삶에서기쁨을증가하는것이그들의역할이다. 이들은여기서도자기를종교적인본주의자라칭하는데그들은인간의창조성을고양하고삶의만족을증가하도록하는것이그들의소임이라여기고있다. 16) 종교에대해부정하지는않고인간의삶을위한수단으로종교를인정하고있는것이다. ( 마 ) 분리되어있지않은인간과종교, 신성한것, 세속적인것의구별은없다. 종교와인간삶은분리되어있지않고신성한것과세속적인것의차이는없다고주장한다. 17) 종교적인인본주의는인본주의를뜻하는데이때만해도자신들을 " 종교적인본주의 " 라칭하면서종교를완전히부정하지는않는태도를보이다가선언문 II에서는더욱더강경하게종교를부정한다. 인본주의자들은 " 인간성 " 의완전한깨달음을다룬다. (2) 인간관 ( 진화론 ) 둘째조항에서인간을자연의한부분이며계속적인과정의산물로간주한다. 이들은자연주의자 18) 들이고진화론자들인것이다. (3) 사회관 : 인간삶의완성, 지향하는사회는공유하고균등한분배가이뤄지는사회종교적인본주의자들 ( 인본주의자이긴하나종교를인정하는 ) 은모든단체와기관들이인간삶의완성을위해존재한다고주장한다. 그러므로종교적단체, 성도들의활동은현대사회에서인간삶의완성을위해재형성되어야함을이야기한다. 또지금의우리사회는부족함이있기때문에급진적인변화를필요로하고사회는균등한분배를목적으로설립되어야하며자율적이고지성적으로협력하는자유롭고우주적이며, 공유하는사회를지향한다. 19) 15) NINTH: In the place of the old attitudes involved in worship and prayer the humanist finds his religious emotions expressed in a heightened sense of personal life and in a cooperative effort to promote social well-being. TENTH: It follows that there will be no uniquely religious emotions and attitudes of the kind hitherto associated with belief in the supernatural. 16) ELEVENTH: Man will learn to face the crises of life in terms of his knowledge of their naturalness and probability. Reasonable and manly attitudes will be fostered by education and supported by custom. We assume that humanism will take the path of social and mental hygiene and discourage sentimental and unreal hopes and wishful thinking. TWELFTH: Believing that religion must work increasingly for joy in living, religious humanists aim to foster the creative in man and to encourage achievements that add to the satisfactions of life. 17) SEVENTH: Religion consists of those actions, purposes, and experiences which are humanly significant. Nothing human is alien to the religious. It includes labor, art, science, philosophy, love, friendship, recreation--all that is in its degree expressive of intelligently satisfying human living. The distinction between the sacred and the secular can no longer be maintained. EIGHTH: Religious Humanism considers the complete realization of human personality to be the end of man's life and seeks its development and fulfillment in the here and now. This is the explanation of the humanist's social passion. 18) 자연주의자 : 그들은존재하는것은모두자연이라고하면서물질세계만이존재한다고믿는다. 하나님은없다. 영혼의영역은존재하지않는다. 내세는없다. 19) THIRTEENTH: Religious humanism maintains that all associations and institutions exist for the fulfillment of human life. The intelligent evaluation, transformation, control, and direction of such associations and institutions with a view to the enhancement of human life is the purpose and program of humanism. Certainly religious institutions, their - 5 -

6 (4) 기타 : 인본주의가주장하는것 인본주의는삶을긍정하고, 삶의가능성을이끌어내는것, 모든것에서만족스러운삶의조건을 세워나가는것을추구한다. 20) 선언문 I의주요특징을정리하면다음과같다. 첫째, 종교영역에많은부분을할애하여기존종교관에반기를든점이두드러진다. 둘째, 인간을자연의한부분으로, 진화과정적산물로규명하였다. 셋째, 기존사회를부정하고이상과희망을주는긍정적인사회관이나타난다. 인본주의선언문 II (1973) 가. 배경 선언문 I 이발표되고제 2 차세계대전을경험하면서 40 년이지난후인본주의자들은좀더강력한 정신을담아선언문 II 를발표하게된다 년대전후주요사건을살펴보면다음과같다. 1929~1939 경제대공황 일본군진주만공습 루스벨트대통령서거 유럽전쟁승리 일본원폭투하 일본항복, 2차대전종전 스푸트니크호발사 케네디암살 마틴루터킹박사암살 로버트케네디암살 아폴로 11호달착륙 아폴로 13호재난 뮌휀올림픽인질사건 < 표 II - 1 > 1930~1970 년도주요사건 이시대주요사건을정리하면전쟁, 암살, 과학이라할수있다. 혼란스러운사회속에서쓰여진선언문 II 배경에대해알아보고자한다. 첫째, 완벽한무신론과구원주의를부정하는강경한입장을표현해야할필요성때문이다. 둘째, 인종차별주의, 권력의남용, 여자평등권, 소수민족의요구등혼란한시대에서진보적지식과같은믿음이필요하였다. ritualistic forms, ecclesiastical methods, and communal activities must be reconstituted as rapidly as experience allows, in order to function effectively in the modern world. FOURTEENTH: The humanists are firmly convinced that existing acquisitive and profit-motivated society has shown itself to be inadequate and that a radical change in methods, controls, and motives must be instituted. A socialized and cooperative economic order must be established to the end that the equitable distribution of the means of life be possible. The goal of humanism is a free and universal society in which people voluntarily and intelligently cooperate for the common good. Humanists demand a shared life in a shared world. 20) FIFTEENTH AND LAST: We assert that humanism will: (a) affirm life rather than deny it; (b) seek to elicit the possibilities of life, not flee from them; and (c) endeavor to establish the conditions of a satisfactory life for all, not merely for the few. By this positive morale and intention humanism will be guided, and from this perspective and alignment the techniques and efforts of humanism will flow

7 이러한배경으로발표된선언문 II 는다분히의도가담겨진문서이며이것은서양문명사회에서세 속적인본주의의출현과과학의발달사이에밀접한관계가있음을잘보여준다. 선언문 II 에제시 된서문을통해그들의강한의지를엿볼수있다. 인본주의선언문 I 발표이후 40년이흐른후인종차별주의, 권력의남용, 곤란한사회적전망, 여자평등권, 소수민족의요구등혼란한시대에서 21세기에찬성과희망이있으며진보적인지식같은믿음이필요하게되었다. 절망과희망사이선택에서인본주의자들은불확실한시대에긍정적인선언으로 II를선언하게된다. II에선언한사람들은각자의넓은의미에서다양한방법으로시작되었고시대에방향을전하는비전을이야기하며통계에의한사회적분석이바로이선언이다. 이새로운선언은계속발전되어왔으며오늘날인본주의가궁극적으로현시대에필요를섬길수있고미래를인도할수있는궁극적인대안임을제시한다는것에확신을가지고있다. 21) 위에서보다시피이들은이선언을통해인본주의가미래를올바르게이끌수있는대안이됨을 강력하게표현하고있다. 즉인본주의에대한확고한신념을선언문 II 를통해천명하게된다. 나. 주요내용여기에드러난세계관은전적으로과학을통해드러난 ' 물질론 ' 과 ' 진화론 ' 에의존하고있다. 선언문 II에서세속적인본주의자들은신관, 인간관및자연관을과학으로다스리고있는것을찾을수있으며또한인본주의자선언문은현대인의세계관이과학에얼마나크게영향을받았는지, 교회와그리스도인을혼란시키는궁극적인원인이어디에있는지알려주고있다. 선언문 II는근본적으로선언문 I과크게다르지않지만자신들의입장을보다적극적으로밝히고있다. I에는구분되어있지않았던종교, 윤리, 개인, 사회, 세계공동체의 5개항목을선언문조항앞에구분하고 17개조항을통해자세히설명하고있다. 선언문 II는종교항목에서가장근본적이고신학적인주제들을다루고이러한토대위에자신의가치관과윤리관을정립한후다시그가치관과윤리관에기초하여사회관과세계공동체를제시하는내용으로구성하였다. 여기서는종교, 가치, 사회, 세계공동체의관점으로 II를중심으로하여 I, III를비교하였다. 사회관, 세계공동체 가치관, 윤리관 종교, 신학적주제 < 그림 II - 1 > 인본주의선언문 II 구성 21) 인본주의선언문 II(1973) 서문 - 7 -

8 (1) 종교관 ( 가 ) 하나님의존재는과학으로검증할수없으므로부인한다. 종교항목에서는하나님의존재, 인간관, 구원관과같은주제를다루고있는데이들은하나님이없다고한다. 과학적검증 (scientific evidence) 라는단어를네번이나반복하면서과학으로하나님의존재를검증할수없다는이유로하나님의존재를부인한다. 이조항은선언문 I, 5번째조항을발전시킨 22) 것으로종전의유신론적입장에서신의존재를부인하는것으로강력하게자신의입장을명시하고있다. 선언문 III에서언급되지는않는다. ( 나 ) 인간은진화의결과로생긴산물이다. 세속적인본주의자들은인간관을간단하게진화론으로정리하고있다. 진화론이과학적으로증명되었으므로인간은진화의산물이상아무것도아니라는것이다. 인격도사회적이며문화적인요소들에의해서개발, 진화된생체기능에불과하고생물학적기능, 정신적기능조차도환경요인의작용에의해진화한결과라고생각하고있다. 선언문I 둘째조항에서는인간을자연의한부분이자지속적인과정물 23) 로소개하였는데선언문 III 에서는인간은무목적적인진화적변화의결과 24) 라고말한다. ( 다 ) 인간이인간을스스로구원한다. 세속적인본주의자들은인간이인간을스스로구원한다고표현한다. 이내용은I에는명백히제시되어있지않지만 II에는그내용이잘드러나있다. 전통적인믿음은독립성보다의존성을격려한다, 확신보다순종을, 격려보다두려움을조장한다. 우리는신의목적을발견할수없었다. 신성은우리를구원하지않을것이고, 우리는우리스스로우리를구원해야한다. 25) 이것은인간의문제를하나님의도움없이인간스스로해결함으로써더나은삶을영위할수있다는선포이다. 이들은신학속으로유입된과학주의의영향을받은것이다. 즉과학, 지성, 이성을최고의방법이라칭하고과학으로증명될수없는사실에대해서는사실이아니라고생각하게된것이다. 과학을맹신하는그들의생각은선언문 I, 다섯째조항에서 종교는과학적정신과방법에비추어희망과계획을수립해야만한다 라고주장하다가선언문 II에서지식이모든문제를해결하는최고의방법임을강하게이야기한다. 26) 22) 다섯째, 인본주의는우주의본성이현대과학으로묘사되어진우주의성격이인간의가치에대한우주적보장초자연적인확신이있다는것을받아들일수없다고주장한다. 당연히인본주의는아직발견되지않은실재의가능성을부정하지않는다. 그것은존재, 가치, 실재를결정하는방법은인간필요들에대한그들의평가와지적인탐구의방법들에의해서된다고주장한다. 종교는과학적정신과방법에비추어희망과계획들을수립해야만한다. 23) 둘째, 인간은자연의한부분일뿐이며인간은지속적인과정물이다. 24) 인간은무목적적인진화적변화의결과이다. 자연의통합적한부분이다. 인본주의자들은자연이스스로존재하는것이라고인식한다. 우리는우리의삶이모두이고충분한것으로받아들이며우리가존재하는그것들을소망하거나상상하는만큼어떠한것들로부터존재하는것만큼분리되어진것들이라는사실을받아들인다. 우리는미래의도전을환영하고아직알려지지않은것에겁내지않는다 25) 선언문II 첫째조항하반부 26) 선언문 II 넷째, 이성과지성은인류가진보하는데있어서효과적인도구들이다. 믿음, 열정은아니다. 르네상스이후에사회과학, 자연과학의전환으로과학적방법의적절한사용은인간문제해결에더욱사용되어져야한다. 그러나이성은겸손하게사용되어져야만하고그룹이단위성을가지고있지않는다면이성은겸손하게사용되어져야한다. 모든문제가해결되고대답되어져야한다는확증은없는것이다. 그러나비평적인지식은인간이문제를해결하는데있어서최고의방 - 8 -

9 이것은선언문 III에서더발전되어지식을결정함에있어최고의방법이과학이라고더강조하는데이는과학주의의영향을많이받았음을보여준다. 세상의지식은관찰, 실험, 합리적분석에의해파생된다. 인본주의자들은과학이이러한지식을결정하는데최고의방법이며문제를해결하고유익인되는기술을발전시키는데있어과학이최고라는사실을찾았다. 또한우리는비판을통하여생각, 예술, 내적경험에있어서새로운출발의가치를인식한다. 27) (2) 가치관선언문 II를읽어보면 문제해결 이라는단어가여러차례반복되고있다. 이들은인간의잠재력을개발하여문제를스스로해결함으로써그들의삶의목표인더나은삶을누릴수있다고믿고있다. 스스로의문제해결 이그들가치관의최고기준이된다. 선언문 1의열한번째조항과열세번째조항에서보면그들이인간이스스로문제해결을할수있으며, 이것을위해부단히노력해야함을나타내고선언문 II, 넷째조항에서문제해결을위한최고의방법이 비평적지식 이라고단언하게된다. 세속적인본주의자들은윤리에대한자신들의입장을 II에서는 윤리 영역으로분리하여제시하는데낙태와이혼을개인의권리로간주하고남에게해를끼치지않고행동을강요하지않는범위내에서개인의성적성향을자유롭게표현할수있어야한다고주장한다. 28) 이것은성행동을부당하게업압하는정통파신앙들과청교도적인문화에의해종종배양되어온도저히견딜수없는태도들에대한명백한거부를표명한것이다. (3) 사회관인본주의자들은선언문 II에서두가지를주장하고있는데 교회로부터국가분리 와 가난하고소외된사람들의인권회복 이다. 이에앞서먼저자유에대한이해를이야기하고있는데그들은표현의자유와민주주의중요성을강조하면서교회와국가의분리를촉구하고있다. 29) 이로인해미국 법이다. 이성은모든인간과동정과함께균형이맞춰져야하고모든전인과함께균형이잡혀져야한다. 그러므로우리는감성대신에대조하여과학적사용을주장하지는않는다. 그이유는감성과사랑의발전을믿기때문이다. 과학은앎의영역이놀라운인간의감각이계속적으로새로워져서예술과시와음악이종교와윤리와더불어그들의위치를찾고앎의영역이확장되어지는것을지지한다. 27) 선언문 III 28) 선언문 III, 여섯번째, 성적인영역에서전통종교와경건문화에의해만들어진비관용적인자세는성적인것을잘못설명하고있다고믿는다. 탄생을조절하는권리, 낙태, 이혼은인정되어져야한다. 이러한것들이법이나사회적인지탄, 성적인것으로서금지되어지기를희망하지않는다. 성적인탐구에대한영역들이악하다고간주되어져서는안된다. 문명화된사회에서는관용하는것이필요한데개개인들은성적인취향, 삶의형태로서받아줘야한다. 성에대해더발전하는것을희망한다. 인간의친밀감, 감각적, 정직함으로써상호인간적인상호관계가격려되어야하고아이어른들을위한도덕적교육이성적인성숙을발전시키는중요한방법이다.( 다른사람해하지않는범위내에서는삶의욕구들, 인정되어야한다 ) 29) 일곱번째, 자유와존엄성을증가시키기위해서는각개개인이모든사회에운명적자유에모든범위를경험해야한다. 이것은발언, 출판의자유, 정치적민주주의, 정부정책에반대할수있는권리, 정당한재판과정, 종교적자유, 협력의자유, 예술적, 과학적, 문화적자유를포함한다. 이것은또한개인권리에대한인식, 존엄성을헤치는개인적권리에대한인식, 안락사, 자살에대한권리를포함한다. 우리는사생활을침해가증가되는것을반대하고전체주의와민주사회양쪽안에서양쪽모두다어떠한방법으로든사생활침범이증가되는것을반대한다. 인권에대한우주적선포, 인간의권리장전으로부터나오는인간자유의원리를보호하고확장시킬것이다. 여덟번째, 우리는열린민주사회에헌신한다. 우리는일터와가정, 학교, 경제에참된의미안에서민주주의를확장시켜야한다. 아홉번째, 교회와정부분리, 이데올로기와정부의분리는굉장히중요한것이다. 정부는사회안에있는다른도덕적, 정치적, 사회적종교적가치를위한자 - 9 -

10 공립학교에서성경공부와기도가폐지되고미국사회에서교회는국가와사회로부터격리되게되는결과를낳게되었다. 선언문 I에는균등한분배를목적으로하는자유롭고우주적인사회 30) 라말하였는데이것은 II에서무려 4개조항으로확장되어자세하게기술하고있다. 이는민주주의개념이이들의세계관속에명확한사회관으로자리잡게됨을알수있다. 그들이생각하는사회의특징을정리하면다음과같다. 첫째, 참된의미안에서열린민주사회를확장시켜가길원한다. 둘째, 교회와정부분리, 이데올로기와정부의분리는반드시필요하다. 셋째, 가난하고소외된자들을배려하는인권회복을강조한다. 넷째, 인종, 종교, 성, 나이, 국적등모든차별을제거한평등한사회이다. (4) 세계공동체선언문 I에서 'a shared life in a shared world', 선언문 II에서 we look to the development of a system of world law and a world order based upon transnational federal government., 보듯인본주의자들은인류분열을부정하며모든국가를하나의정부로다스릴수있는정부를꿈꾼다. 그런의도는 II의 12조항에서 우리는국가주의적인이유때문에인류가나뉘어있다는사실에대해개탄한다 라고하는부분에서드러난다. 즉그들은지구상존재하는공통문제의해결, 전쟁이나핵무기, 자원고갈, 공해문제해결을위한것이세계정부라고보는것이다. 인본주의선언문 III (2003) 가. 배경선언문 II 이후 30년이지난날 2003년인본주의선언문 III이발표되었는데제목이 HUMANISM AND ITS ASPIRATIONS, Humanist Manifesto III, a successor to the Humanist Manifesto of 1933* 로되어있다. 제목이휴머니즘과그열망이라되어있어있고 1933년선언문을승계한문서이다. 선언문 I의 15개조항, 선언문 II의 17개조항과달리조항이따로구분되어져있지않고문단으로나타나있다. 선언문 III에서는이문서의목적이드러나있는데 인본주의개념을확실히하기위하계속된노력의한부분 31) 임을말하고있다. II에서는인본주의를설득하기위한선언이었다면 III에서는인본주의에젖어있는사람들의생각속에인본주의의열망에대해더강조하고부족분을보충한 유를극대화시키도록격려해야한다. 열번째, 인간사회는수사적이거나이데올로기에의해서가아니라모든개인과그룹을위하여서경제적인부유함을얼마만큼증가시켰는가, 그렇지않았는가에따라서경제시스템을평가해야한다. 가난을최소화시켰거나인간의만족을증가시켰거나삶의질을향상시켰거나하지못한경제시스템을평가해야한다. 열한번째, 인종, 종교, 성, 나이국적에기초한모든차별을제거함을통하여서도덕적평등의원리는발전해야한다. 30) 열네번째, 인본주의자들은이익에기초된그사회는그자체적으로불충분하며방법이나제어, 동기에있어서급진적인변화가형성되어져야만한다고확신한다. 사회적이고협력적인규칙은가능한한삶의방법에있어서균등한분배를목적으로설립되어져야한다. 인본주의의목적은자율적이고지성적으로협력하는자유롭고우주적인사회이다. 인본주의자들은공유하는세상가운데서공유하는생활을요구한다 31) This document is part of an ongoing effort to manifest in clear and positive terms the conceptual boundaries of Humanism, not what we must believe but a consensus of what we do believe. It is in this sense that we affirm the following:

11 다. 선언문 III 을살펴보면다음과같다. 나. 내용 (1) 종교 : 인본주의는 ' 진보적인철학 ' 이다. 32) 선언문 I에서 ' 종교인정인본주의 ' 였다면선언문 II에는 ' 종교부정인본주의 ', 선언문 III에서는종교에관해언급하지않고인본주의는 ' 삶의진보적인철학 ' 이라고이야기한다. 서두에서초자연주의 33) 를부정하고인간의위대한이익을추구하며인간적삶의성취를이끌기위한것에인본주의자들의책임이있다고주장한다. 여기서주목할점은 ' 초자연주의를부정하고인간의위대한이익을추구한다 ' 라는부분이다. 첫째는불완전한과학으로증명되지않은하나님의세계를부정한다는강력한표현, 둘째는인간의위대한이익을추구한다는인간중심의세계관을서두에서확고히표현하고있다는것이다. (2) 방법 : 이성과경험, 과학, 비판인본주의삶의자세는이성과경험에의한것이며이것은우리의삶을풍성하도록격려해준다. 세상의지식은관찰, 실험, 합리적인분석에의해발생되는데 " 과학 " 이최고의방법이며하나의중요한것은 " 비판 " 이다. 이것을통해새로운출발과가치를인식할수있다. (3) 인간관 : 인간은무목적적진화의결과이다 34) 인간은무목적적인진화적변화의결과이다. 자연의통합적한부분이다. 인본주의자들은자연이스스로존재하는것이라고인식한다. 우리는우리의삶이모두이고충분한것으로받아들이며우리가존재하는그것들을소망하거나상상하는만큼어떠한것들로부터존재하는것만큼분리되어진것들이라는사실을받아들인다. 우리는미래의도전을환영하고아직알려지지않은것에겁내지않는다. (4) 윤리관 : 윤리는인간의필요와경험에서발생된다. ( 공리주의적상대주의 ) 35) 복지상태, 행복감을약속하는한어떤것이든바로그이유때문에올바른것이된다. 32) Humanism is a progressive philosophy of life that, without supernaturalism, affirms our ability and responsibility to lead ethical lives of personal fulfillment that aspire to the greater good of humanity. 33) 백과사전, 초자연주의 ( 超自然主義 ) 는자연에부여되어있는것, 즉외부의자연계나인간에게흔히갖춰지고있는지력 ( 知力 ) 이외의것, 이러한뜻에서자연을초월해나온것을인간을둘러싼세계와인간자신에게나타나는여러가지현상을설명하는기초에둔다는입장이다. 다시말해서신비적인것이세계전체를지배하고있다고보는입장이다 34) Humans are an integral part of nature, the result of unguided evolutionary change. Humanists recognize nature as self-existing. We accept our life as all and enough, distinguishing things as they are from things as we might wish or imagine them to be. We welcome the challenges of the future, and are drawn to and undaunted by the yet to be known. 35) Ethical values are derived from human need and interest as tested by experience. Humanists ground values in human welfare shaped by human circumstances, interests, and concerns and extended to the global ecosystem and beyond. We are committed to treating each person as having inherent worth and dignity, and to making informed choices in a context of freedom consonant with responsibility

12 (5) 사회관, 국가관인간은본래사회적이며관계가운데의미를찾는다. 우리들은서로돌보고배려하는세상을이루기위해노력해야하며상호의존하는것은우리와다른사람의생활을풍성하게하며희망을준다. 구체적인방법은다음과같다. 첫째, 사회에유익을주기위해일하는것은개인의행복을극대화시킨다. 따라서우리는사회의유익을주기위해일해야한다. 둘째, 진보적인문화는인류의단순한생존의잔인성에서해방시키고고통을감소시키고사회를개량하고지구적공동체를발전시킨다. 셋째, 우리는상황과능력의차이를최소화하고, 자연자원에대한정당한분배를지지하며가능한많은사람들이선한삶을기뻐할수있기원한다. 넷째, 우리는차이가나는사람들을존중한다. 다섯째, 가장높은이상을향해갈수있는도구가바로인본주의이다. 36) 여섯째. 인간잠재력개발을통한삶의성취, 우리의완전한발전이우리의목표이다. 선언문 III 의주요특징을정리하면다음과같다. 첫째, 종교에대한정의가없고인본주의를철학이라말하고있다. 둘째, 다른선언문과달리 ' 인본주의의열망 ' 이라는제목이있고문서의목적및선언문 I의승계문서임이드러나있다. 셋째, 사회적인간을강조하며이것을통해서로의삶을풍성하게해준다고주장한다. 넷째, 단일정부, 단일국가에대한내용이사라졌다. 인간의완전하고풍성한삶을추구하고사회적관계를중시하며나와다른사람을배려하고차별하지않는것, 이러점들이현대인들에게매력을느끼게하고있다. 그러나그이면에는하나님의부정, 종교의도구적정의, 상대주의적가치관이내재되어있음을간과해서는안될것이다. 앞에서살펴본선언문들을표로간략하게정리해보면다음과같다. 36) 인본주의선언문 III,

13 인본주의선언문 I 인본주의선언문 II 인본주의선언문 III 연도 배경 서명자 인본주의공개화 종교적인본주의자 34 명중 8 명유일교목사 혼란시대진보적믿음필요 인본주의확실한개념을위한계속적인노력 120 명노벨상수상자포함 21 명 방법과학적증명 ( 이성, 지식 ) 과학, 지식, 이성최고의방법, 과학 종교관 인간관 가치관윤리관 사회관 국가관 목적명시 첫조항 - 창조론과초자연성거부 - 인간의창조성과삶의만족을위한종교 ( 유신론 ) - 구원언급없음 인간은자연의한부분, 진화과정의결과 인간삶의완성, 균등분배이루어지는사회 a shared life in a shared world 삶을긍정하고, 삶의가능성을이끌어내는것, 모든것에서만족스러운삶의조건을세워나가는것을추구한다. 우주가자기스스로가존재한다고생각하며창조되지않았다 - 하나님의존재는과학적검증이없으므로부정 ( 무신론 ) - 인간이스스로인간을구원한다. 인간은진화의결과로생긴산물이다. 상대주의가치관낙태, 이혼, 성적자유인정 교회정치분리, 인권회복 - 열린민주사회 - 교회와정부분리, 이데올로기와정부의분리 - 가난하고소외된자들을배려하는인권회복 - 인종, 종교, 성, 나이, 국적등평등한사회 we look to the development of a system of world law and a world order based upon transnational federal government. 종교는최근드러나는과학적방법으로증명되지않는다. 해가된다. 우리가구원해야한다. 정신계몽주의적휴머니즘프로메테우스적휴머니즘 신념 기타선언문 신학적 - 무신론자, 철학적 - 자연주의자생물학 - 진화론자, 윤리적 - 상대주의 철학이다. 인간은무목적적진화의변화로생긴결과물자연의통합적한부분 윤리는인간의필요와경험에의해생김 돌봄, 배려, 상호의존 - 사회유익을주기위해일해야한다.( 개인행복 ) - 진보적인문화지구적공동체를발전시킨다. - 우리는상황과능력의차이를최소화하고, 자연자원에대한정당한분배를원한다. - 차이나는사람존중최고이상을향한도구 : 인본주의. 인간잠재력개발을통한삶의성취, 우리의완전한발전이우리의목표이다. 인본주의는삶의진보적인철학이다. 초자연주의를부정하고인간의더위대한이익을추구하는인간적성취에윤리적삶을이끌기위한우리의능력과책임에확신을둔다. II 와 III 사이의인본주의관련선언문 A Secular Humanist Declaration (1980) 세속인본주의선언 (1980) Humanist Manifesto 2000: 인본주의선언문 2000A Call For A New Planetary Humanism Amsterdam Declaration 2002 암스테르담선언 2002 < 표 II - 2 > 인본주의선언문비교

14 요약 인본주의선언문들을비교분석한결과다음과같이요약할수있다. 먼저공통점을살펴보면첫째, 인본주의선언문에서는신의존재를부정하고인간을통합적자연의한결과의무목적적산물로간주한다. 둘째, 초자연주의와절대주의를부정한다. 셋째, 이성, 지식, 과학을최고의방법론으로사용하여과학 ( 과학조차도불완전하지만 ) 으로증명할수없다는이유로하나님을부정한다. 넷째, 인권존중, 평등사회, 상호의존하는배려가넘치는사회를꿈꾼다. 다섯째, 신이아닌인간중심적세계관이다. 다음으로차이점을살펴보면첫째, 선언문 I 발표를통해인본주의를세상에알리고행동을취하기시작하였다면 II에서는보다강경하고적극적인입장으로하여 종교, 인간, 윤리, 사회, 세계공동체 에관하여폭넓게다루었다. III에서는 I을승계한문서로 인본주의와그것의열망 이라는부제로인본주의의개념을명확히하고자하였다. 둘째, 선언문 I에서는유신론적인본주의자들이었으나선언문II에서는무신론적인본주의자이고 I에서는종교가인간감정표현의수단으로보았으나 II에서종교를해로여긴다고말하며보다강경한입장을취하였다. 셋째, I에서는구원에관하여언급하지않았으나 ( 구원주의인정 ) II에서는인간이인간을스스로구원하여야함을주장한다. 넷째, I에서인간삶의완성, 균등한분배가이루어지는사회관에서 II의교회정치분리, 인권회복에초점이되다가 III에서는지구적공동체 ( 자원, 환경문제를같이고민해결 ) 를추구한다. 다섯째, I에서삶의긍정, 가능성을이끌어내는것을추구한다고말하였고, III에서인간잠재력개발을통한삶의완전한발전이목표로명시하였다. 여섯째, I에서종교는인간을위한도구로인정하였으나 II에서는인간에게해가된다고하고 III에서는언급없이, 인본주의는철학이다 라는내용으로시작한다. 제언 후속연구를위해다음과같이제언하고자한다. 첫째, 인본주의선언문비교를통하여드러난사상에대한비판연구가필요하다. 둘째, 거대한인본주의자들의사상에대해기독교인들이대처할수있는방안들에대한연구가시

15 급하다. 인본주의철학, 인본주의심리학, 인본주의와교육등다양한분야에침투해있는인본주의사상에대해기독교인의사상과생각을분명히할필요가있다. 셋째, 인본주의선언에이어쉐퍼박사는 ' 기독교선언 ' 을한바있다. 이선언문분석을통해기독교세계관수립및적용연구가필요하다. 우리가살아가고있는요즘시대에인본주의는거대한물결로우리삶과잠재의식속에많이녹아져있다. 이는지난 1996년대학교 1학년때부터너무나도당연히 ' 민주주의와교육 ( 교육분야의교과서 )' 존듀이의글이 1학기동안의교재로선정되어공부할수밖에없었던연구자의상황만보더라도우리의학문에, 일상생활에얼마나많이침투되어있는지알수있다. 이러한세속적인본주의사상은 ' 인간 ' 을존중한다는의미로그가치가높이평가되었다는사실을부인하지않을수없다. 그러나앞에서살펴본바와같이인본주의의그릇된사상들, 맹점들은드러나고있다. 논리적비판을통해참된휴머니즘의세계관을확립하는것이시급한과제라여겨진다. 참고자료 1. Humanist Manifesto I, Humanist Manifesto II, Humanist Manifesto III, A Secular Humanist Declaration (1980) 5. The Affirmation of Humanism: A Statement of Principles 6. 프란시스A. 쉐퍼, 기독교서구관 그리스도인의선언, 이양림 기독교와과학 조이선교회출판부, 제임스패커 토마스호워드 기독교: 참된휴머니즘 여수룬,

16 인본주의선언문 II 서명자 JAC Fagginger Auer Parkman Professor of Church History and Theology, Harvard University; Professor of Church History, Tufts College. 역사와신학, 하버드대학교교회 JAC의 Fagginger Auer - Parkman 교수의, 역사교회교수, Tufts 대학. E. Burdette Backus Unitarian Minister. 이봐요, E. 의 Burdette의 Backus - 유니테어리언교장관. Harry Elmer Barnes General Editorial Department, ScrippsHoward Newspapers. 해리엘머반즈 - 일반광고문안학과, ScrippsHoward 신문. LM Birkhead The Liberal Center, Kansas City, Missouri. 임은 Birkhead - 교양센터, 캔사스시티, 미주리. Raymond B. Bragg Secretary, Western Unitarian Conference. 레이몬드 B를브래그 - 장관, 서양유니테어리언교컨퍼런스. Edwin Arthur Burtt Professor of Philosophy, Sage School of Philosophy, Cornell University. Burtt - 교수님의철학아서에드윈, 철학학교세이지, 코넬대학. Ernest Caldecott Minister, First Unitarian Church, Los Angeles, California. 어니스트 Caldecott - 장관이처음으로유니테어리언교교회, 캘리포니아, 로스앤젤레스. AJ Carlson Professor of Physiology, University of Chicago. - 교수님의생리학칼슨의에이, 시카고대학. John Dewey Columbia University. 존듀이 - 컬럼비아대학. Albert C. Dieffenbach Formerly Editor of The Christian Register. 알버트 C. Dieffenbach - 이전등록크리스챤에디터. John H. Dietrich Minister, First Unitarian Society, Minneapolis. 존반장님디트리히 - 장관, 첫째유니테어리언교학회, 미네아폴리스. Bernard Fantus Professor of Therapeutics, College of Medicine, University of Illinois. - 교수님의치료학 Fantus 버나드, 의과대학, 일리노이대학. William Floyd Editor of The Arbitrator, New York City. 편집기의중재인 - 윌리엄플로이드, 뉴욕시티. FH Hankins Professor of Economics and Sociology, Smith College. 의경제학및사회학교수 FH의 Hankins - 스미스칼리지. A. Eustace Haydon Professor of History of Religions, University of Chicago. 종교, 대학시카고 Haydon Eustace의대답의 - 역사교수. Llewellyn Jones Literary critic and author. Llewellyn 존스 - 문학평론과저자. Robert Morss Lovett Editor, The New Republic ; Professor of English, University of Chicago. 로버트공화국을 Morss Lovett - 에디터, 뉴 ; 의시카고대학교수, 영어. Harold P Marley Minister, The Fellowship of Liberal Religion, Ann Arbor, Michigan

17 해롤드의피말리 - 장관, 미시간아버친목의교양종교, 앤. R. Lester Mondale Minister, Unitarian Church, Evanston, Illinois. 기철의레스터 Mondale - 장관, 유니테어리언교교회, Evanston, 일리노이. Charles Francis Potter Leader and Founder, the First Humanist Society of New York, Inc. 찰스, 프란시스포터 - 리더및 설립자사회의뉴욕인본주의자, 우선주식회사 John Herman Randall, Jr. Department of Philosophy, Columbia University. 존허만랜들, 주니어 - 철학계열, 컬럼비아대학. Curtis W. Reese Dean, Abraham Lincoln Center, Chicago. 커티스더블유리스 - 딘, 에이브러햄링컨센터, 시카고. Oliver L. Reiser Associate Professor of Philosophy, University of Pittsburgh. 올리버실은부교수철학 - Reiser, 피츠버그대학. Roy Wood Sellars Professor of Philosophy, University of Michigan. Sellars - 교수님의철학우드로이, 미시간대학. Clinton Lee Scott Minister, Universalist Church, Peoria, Illinois. 클린턴리스콧 - 장관, 보편교회, 피오리아, 일리노이. Maynard Shipley President, The Science League of America. Maynard의쉬플리대통령, 리그오브아메리카는과학. W. Frank Swift Director, Boston Ethical Society. 더블유프랭크스위프트 - 감독, 보스턴윤리학회. VT Thayer Educational Director, Ethical Culture Schools. 버몬트세이어 - 교육이사, 윤리문화학교. Eldred C. Vanderlaan Leader of the Free Fellowship, Berkeley, California. 엘드레드는 C. 버클리, 캘리포니아, - 지도자의 Vanderlaan 자유원정대. Joseph Walker Attorney, Boston, Massachusetts. 조셉워커 - 변호사, 보스턴, 매사추세츠. Jacob J. Weinstein Rabbi; Advisor to Jewish Students, Columbia University. 제이콥제이웨인스테인 - 랍비, 관리자는컬럼비아대학에유대인학생. Frank SC Wicks All Souls Unitarian Church, Indianapolis. 프랭크사우스캐롤라이나 Wicks - 위령유니테어리언교교회, 인디애나폴리스. David Rhys Williams Minister, Unitarian Church, Rochester, New York. 데이빗요크 Rhys 윌리엄스 - 장관을유니테어리언교교회, 로체스터, 새. Edwin H. Wilson Managing Editor, The New Humanist, Chicago, Illinois; Minister, Third Unitarian Church, Chicago, Illinois. 에드윈반장님윌슨 - 관리편집기, 새로운인본주의, 시카고, 일리노이주, 장관, 셋째유니테어리언교교회, 시카고, 일리노이

18 Humanist Manifesto I The Manifesto is a product of many minds. It was designed to represent a developing point of view, not a new creed. The individuals whose signatures appear would, had they been writing individual statements, have stated the propositions in differing terms. The importance of the document is that more than thirty men have come to general agreement on matters of final concern and that these men are undoubtedly representative of a large number who are forging a new philosophy out of the materials of the modern world. - Raymond B. Bragg (1933) The time has come for widespread recognition of the radical changes in religious beliefs throughout the modern world. The time is past for mere revision of traditional attitudes. Science and economic change have disrupted the old beliefs. Religions the world over are under the necessity of coming to terms with new conditions created by a vastly increased knowledge and experience. In every field of human activity, the vital movement is now in the direction of a candid and explicit humanism. In order that religious humanism may be better understood we, the undersigned, desire to make certain affirmations which we believe the facts of our contemporary life demonstrate. There is great danger of a final, and we believe fatal, identification of the word religion with doctrines and methods which have lost their significance and which are powerless to solve the problem of human living in the Twentieth Century. Religions have always been means for realizing the highest values of life. Their end has been accomplished through the interpretation of the total environing situation (theology or world view), the sense of values resulting therefrom (goal or ideal), and the technique (cult), established for realizing the satisfactory life. A change in any of these factors results in alteration of the outward forms of religion. This fact explains the changefulness of religions through the centuries. But through all changes religion itself remains constant in its quest for abiding values, an inseparable feature of human life. Today man's larger understanding of the universe, his scientific achievements, and deeper appreciation of brotherhood, have created a situation which requires a new statement of the means and purposes of religion. Such a vital, fearless, and frank religion capable of furnishing adequate social goals and personal satisfactions may appear to many people as a complete break with the past. While this age does owe a vast debt to the traditional religions, it is none the less obvious that any religion that can hope to be a synthesizing and dynamic force for today must be shaped for the needs of this age. To establish such a religion is a major

19 necessity of the present. It is a responsibility which rests upon this generation. We therefore affirm the following: FIRST: Religious humanists regard the universe as self-existing and not created. SECOND: Humanism believes that man is a part of nature and that he has emerged as a result of a continuous process. THIRD: Holding an organic view of life, humanists find that the traditional dualism of mind and body must be rejected. FOURTH: Humanism recognizes that man's religious culture and civilization, as clearly depicted by anthropology and history, are the product of a gradual development due to his interaction with his natural environment and with his social heritage. The individual born into a particular culture is largely molded by that culture. FIFTH: Humanism asserts that the nature of the universe depicted by modern science makes unacceptable any supernatural or cosmic guarantees of human values. Obviously humanism does not deny the possibility of realities as yet undiscovered, but it does insist that the way to determine the existence and value of any and all realities is by means of intelligent inquiry and by the assessment of their relations to human needs. Religion must formulate its hopes and plans in the light of the scientific spirit and method. SIXTH: We are convinced that the time has passed for theism, deism, modernism, and the several varieties of "new thought". SEVENTH: Religion consists of those actions, purposes, and experiences which are humanly significant. Nothing human is alien to the religious. It includes labor, art, science, philosophy, love, friendship, recreation--all that is in its degree expressive of intelligently satisfying human living. The distinction between the sacred and the secular can no longer be maintained. EIGHTH: Religious Humanism considers the complete realization of human personality to be the end of man's life and seeks its development and fulfillment in the here and now. This is the explanation of the humanist's social passion. NINTH: In the place of the old attitudes involved in worship and prayer the humanist finds his religious emotions expressed in a heightened sense of personal life and in a cooperative effort to promote social well-being. TENTH: It follows that there will be no uniquely religious emotions and attitudes of the kind hitherto associated with belief in the supernatural. ELEVENTH: Man will learn to face the crises of life in terms of his knowledge of their naturalness and probability. Reasonable and manly attitudes will be fostered by education and supported by custom. We assume that humanism will take the path of social and mental hygiene and discourage sentimental and unreal hopes and wishful thinking. TWELFTH: Believing that religion must work increasingly for joy in living, religious humanists

20 aim to foster the creative in man and to encourage achievements that add to the satisfactions of life. THIRTEENTH: Religious humanism maintains that all associations and institutions exist for the fulfillment of human life. The intelligent evaluation, transformation, control, and direction of such associations and institutions with a view to the enhancement of human life is the purpose and program of humanism. Certainly religious institutions, their ritualistic forms, ecclesiastical methods, and communal activities must be reconstituted as rapidly as experience allows, in order to function effectively in the modern world. FOURTEENTH: The humanists are firmly convinced that existing acquisitive and profit-motivated society has shown itself to be inadequate and that a radical change in methods, controls, and motives must be instituted. A socialized and cooperative economic order must be established to the end that the equitable distribution of the means of life be possible. The goal of humanism is a free and universal society in which people voluntarily and intelligently cooperate for the common good. Humanists demand a shared life in a shared world. FIFTEENTH AND LAST: We assert that humanism will: (a) affirm life rather than deny it; (b) seek to elicit the possibilities of life, not flee from them; and (c) endeavor to establish the conditions of a satisfactory life for all, not merely for the few. By this positive morale and intention humanism will be guided, and from this perspective and alignment the techniques and efforts of humanism will flow. So stand the theses of religious humanism. Though we consider the religious forms and ideas of our fathers no longer adequate, the quest for the good life is still the central task for mankind. Man is at last becoming aware that he alone is responsible for the realization of the world of his dreams, that he has within himself the power for its achievement. He must set intelligence and will to the task

21 Humanist Manifesto II Preface It is forty years since Humanist Manifesto I (1933) appeared. Events since then make that earlier statement seem far too optimistic. Nazism has shown the depths of brutality of which humanity is capable. Other totalitarian regimes have suppressed human rights without ending poverty. Science has sometimes brought evil as well as good. Recent decades have shown that inhuman wars can be made in the name of peace. The beginnings of police states, even in democratic societies, widespread government espionage, and other abuses of power by military, political, and industrial elites, and the continuance of unyielding racism, all present a different and difficult social outlook. In various societies, the demands of women and minority groups for equal rights effectively challenge our generation. As we approach the twenty-first century, however, an affirmative and hopeful vision is needed. Faith, commensurate with advancing knowledge, is also necessary. In the choice between despair and hope, humanists respond in this Humanist Manifesto II with a positive declaration for times of uncertainty. As in 1933, humanists still believe that traditional theism, especially faith in the prayer-hearing God, assumed to live and care for persons, to hear and understand their prayers, and to be able to do something about them, is an unproved and outmoded faith. Salvationism, based on mere affirmation, still appears as harmful, diverting people with false hopes of heaven hereafter. Reasonable minds look to other means for survival. Those who sign Humanist Manifesto II disclaim that they are setting forth a binding credo; their individual views would be stated in widely varying ways. This statement is, however, reaching for vision in a time that needs direction. It is social analysis in an effort at consensus. New statements should be developed to supersede this, but for today it is our conviction that humanism offers an alternative that can serve present-day needs and guide humankind toward the future. - Paul Kurtz and Edwin H. Wilson (1973) The next century can be and should be the humanistic century. Dramatic scientific, technological, and ever-accelerating social and political changes crowd our awareness. We have virtually conquered the planet, explored the moon, overcome the natural limits of travel and communication; we stand at the dawn of a new age, ready to move farther into space and perhaps inhabit other planets. Using technology wisely, we can control our environment, conquer poverty, markedly reduce disease, extend our life-span, significantly modify our

22 behavior, alter the course of human evolution and cultural development, unlock vast new powers, and provide humankind with unparalleled opportunity for achieving an abundant and meaningful life. The future is, however, filled with dangers. In learning to apply the scientific method to nature and human life, we have opened the door to ecological damage, over-population, dehumanizing institutions, totalitarian repression, and nuclear and bio-chemical disaster. Faced with apocalyptic prophesies and doomsday scenarios, many flee in despair from reason and embrace irrational cults and theologies of withdrawal and retreat. Traditional moral codes and newer irrational cults both fail to meet the pressing needs of today and tomorrow. False "theologies of hope" and messianic ideologies, substituting new dogmas for old, cannot cope with existing world realities. They separate rather than unite peoples. Humanity, to survive, requires bold and daring measures. We need to extend the uses of scientific method, not renounce them, to fuse reason with compassion in order to build constructive social and moral values. Confronted by many possible futures, we must decide which to pursue. The ultimate goal should be the fulfillment of the potential for growth in each human personality - not for the favored few, but for all of humankind. Only a shared world and global measures will suffice. A humanist outlook will tap the creativity of each human being and provide the vision and courage for us to work together. This outlook emphasizes the role human beings can play in their own spheres of action. The decades ahead call for dedicated, clear-minded men and women able to marshal the will, intelligence, and cooperative skills for shaping a desirable future. Humanism can provide the purpose and inspiration that so many seek; it can give personal meaning and significance to human life. Many kinds of humanism exist in the contemporary world. The varieties and emphases of naturalistic humanism include "scientific," "ethical," "democratic," "religious," and "Marxist" humanism. Free thought, atheism, agnosticism, skepticism, deism, rationalism, ethical culture, and liberal religion all claim to be heir to the humanist tradition. Humanism traces its roots from ancient China, classical Greece and Rome, through the Renaissance and the Enlightenment, to the scientific revolution of the modern world. But views that merely reject theism are not equivalent to humanism. They lack commitment to the positive belief in the possibilities of human progress and to the values central to it. Many within religious groups, believing in the future of humanism, now claim humanist credentials. Humanism is an ethical process through which we all can move, above and beyond the divisive particulars, heroic personalities, dogmatic creeds, and ritual customs of past religions or their mere negation. We affirm a set of common principles that can serve as a basis for united action - positive principles relevant to the present human condition. They are a design for a secular society on

23 a planetary scale. For these reasons, we submit this new Humanist Manifesto for the future of humankind; for us, it is a vision of hope, a direction for satisfying survival. Religion FIRST: In the best sense, religion may inspire dedication to the highest ethical ideals. The cultivation of moral devotion and creative imagination is an expression of genuine "spiritual" experience and aspiration. We believe, however, that traditional dogmatic or authoritarian religions that place revelation, God, ritual, or creed above human needs and experience do a disservice to the human species. Any account of nature should pass the tests of scientific evidence; in our judgment, the dogmas and myths of traditional religions do not do so. Even at this late date in human history, certain elementary facts based upon the critical use of scientific reason have to be restated. We find insufficient evidence for belief in the existence of a supernatural; it is either meaningless or irrelevant to the question of survival and fulfillment of the human race. As nontheists, we begin with humans not God, nature not deity. Nature may indeed be broader and deeper than we now know; any new discoveries, however, will but enlarge our knowledge of the natural. Some humanists believe we should reinterpret traditional religions and reinvest them with meanings appropriate to the current situation. Such redefinitions, however, often perpetuate old dependencies and escapisms; they easily become obscurantist, impeding the free use of the intellect. We need, instead, radically new human purposes and goals. We appreciate the need to preserve the best ethical teachings in the religious traditions of humankind, many of which we share in common. But we reject those features of traditional religious morality that deny humans a full appreciation of their own potentialities and responsibilities. Traditional religions often offer solace to humans, but, as often, they inhibit humans from helping themselves or experiencing their full potentialities. Such institutions, creeds, and rituals often impede the will to serve others. Too often traditional faiths encourage dependence rather than independence, obedience rather than affirmation, fear rather than courage. More recently they have generated concerned social action, with many signs of relevance appearing in the wake of the "God Is Dead" theologies. But we can discover no divine purpose or providence for the human species. While there is much that we do not know, humans are responsible for what we are or will become. No deity will save us; we must save ourselves. SECOND: Promises of immortal salvation or fear of eternal damnation are both illusory and harmful. They distract humans from present concerns, from self-actualization, and from rectifying

24 social injustices. Modern science discredits such historic concepts as the "ghost in the machine" and the "separable soul." Rather, science affirms that the human species is an emergence from natural evolutionary forces. As far as we know, the total personality is a function of the biological organism transacting in a social and cultural context. There is no credible evidence that life survives the death of the body. We continue to exist in our progeny and in the way that our lives have influenced others in our culture. Traditional religions are surely not the only obstacles to human progress. Other ideologies also impede human advance. Some forms of political doctrine, for instance, function religiously, reflecting the worst features of orthodoxy and authoritarianism, especially when they sacrifice individuals on the altar of Utopian promises. Purely economic and political viewpoints, whether capitalist or communist, often function as religious and ideological dogma. Although humans undoubtedly need economic and political goals, they also need creative values by which to live. Ethics THIRD: We affirm that moral values derive their source from human experience. Ethics is autonomous and situational needing no theological or ideological sanction. Ethics stems from human need and interest. To deny this distorts the whole basis of life. Human life has meaning because we create and develop our futures. Happiness and the creative realization of human needs and desires, individually and in shared enjoyment, are continuous themes of humanism. We strive for the good life, here and now. The goal is to pursue life's enrichment despite debasing forces of vulgarization, commercialization, and dehumanization. FOURTH: Reason and intelligence are the most effective instruments that humankind possesses. There is no substitute: neither faith nor passion suffices in itself. The controlled use of scientific methods, which have transformed the natural and social sciences since the Renaissance, must be extended further in the solution of human problems. But reason must be tempered by humility, since no group has a monopoly of wisdom or virtue. Nor is there any guarantee that all problems can be solved or all questions answered. Yet critical intelligence, infused by a sense of human caring, is the best method that humanity has for resolving problems. Reason should be balanced with compassion and empathy and the whole person fulfilled. Thus, we are not advocating the use of scientific intelligence independent of or in opposition to emotion, for we believe in the cultivation of feeling and love. As science pushes back the boundary of the known, humankind's sense of wonder is continually renewed, and art, poetry, and music find their places, along with religion and ethics. The Individual

25 FIFTH: The preciousness and dignity of the individual person is a central humanist value. Individuals should be encouraged to realize their own creative talents and desires. We reject all religious, ideological, or moral codes that denigrate the individual, suppress freedom, dull intellect, dehumanize personality. We believe in maximum individual autonomy consonant with social responsibility. Although science can account for the causes of behavior, the possibilities of individual freedom of choice exist in human life and should be increased. SIXTH: In the area of sexuality, we believe that intolerant attitudes, often cultivated by orthodox religions and puritanical cultures, unduly repress sexual conduct. The right to birth control, abortion, and divorce should be recognized. While we do not approve of exploitive, denigrating forms of sexual expression, neither do we wish to prohibit, by law or social sanction, sexual behavior between consenting adults. The many varieties of sexual exploration should not in themselves be considered "evil." Without countenancing mindless permissiveness or unbridled promiscuity, a civilized society should be a tolerant one. Short of harming others or compelling them to do likewise, individuals should be permitted to express their sexual proclivities and pursue their lifestyles as they desire. We wish to cultivate the development of a responsible attitude toward sexuality, in which humans are not exploited as sexual objects, and in which intimacy, sensitivity, respect, and honesty in interpersonal relations are encouraged. Moral education for children and adults is an important way of developing awareness and sexual maturity. Democratic Society SEVENTH: To enhance freedom and dignity the individual must experience a full range of civil liberties in all societies. This includes freedom of speech and the press, political democracy, the legal right of opposition to governmental policies, fair judicial process, religious liberty, freedom of association, and artistic, scientific, and cultural freedom. It also includes a recognition of an individual's right to die with dignity, euthanasia, and the right to suicide. We oppose the increasing invasion of privacy, by whatever means, in both totalitarian and democratic societies. We would safeguard, extend, and implement the principles of human freedom evolved from the Magna Carta to the Bill of Rights, the Rights of Man, and the Universal Declaration of Human Rights. EIGHTH: We are committed to an open and democratic society. We must extend participatory democracy in its true sense to the economy, the school, the family, the workplace, and voluntary associations. Decision-making must be decentralized to include widespread involvement

26 of people at all levels - social, political, and economic. All persons should have a voice in developing the values and goals that determine their lives. Institutions should be responsive to expressed desires and needs. The conditions of work, education, devotion, and play should be humanized. Alienating forces should be modified or eradicated and bureaucratic structures should be held to a minimum. People are more important than decalogues, rules, proscriptions, or regulations. NINTH: The separation of church and state and the separation of ideology and state are imperatives. The state should encourage maximum freedom for different moral, political, religious, and social values in society. It should not favor any particular religious bodies through the use of public monies, nor espouse a single ideology and function thereby as an instrument of propaganda or oppression, particularly against dissenters. TENTH: Humane societies should evaluate economic systems not by rhetoric or ideology, but by whether or not they increase economic well-being for all individuals and groups, minimize poverty and hardship, increase the sum of human satisfaction, and enhance the quality of life. Hence the door is open to alternative economic systems. We need to democratize the economy and judge it by its responsiveness to human needs, testing results in terms of the common good. ELEVENTH: The principle of moral equality must be furthered through elimination of all discrimination based upon race, religion, sex, age, or national origin. This means equality of opportunity and recognition of talent and merit. Individuals should be encouraged to contribute to their own betterment. If unable, then society should provide means to satisfy their basic economic, health, and cultural needs, including, wherever resources make possible, a minimum guaranteed annual income. We are concerned for the welfare of the aged, the infirm, the disadvantaged, and also for the outcasts - the mentally retarded, abandoned, or abused children, the handicapped, prisoners, and addicts - for all who are neglected or ignored by society. Practicing humanists should make it their vocation to humanize personal relations. We believe in the right to universal education. Everyone has a right to the cultural opportunity to fulfill his or her unique capacities and talents. The schools should foster satisfying and productive living. They should be open at all levels to any and all; the achievement of excellence should be encouraged. Innovative and experimental forms of education are to be welcomed. The energy and idealism of the young deserve to be appreciated and channeled to constructive purposes. We deplore racial, religious, ethnic, or class antagonisms. Although we believe in cultural