The Humanist Manifesto

A new religion for the socialist utopia
-- by: Huxwell
MHP hypertext version for non-profit educational use only

The doctrine of Humanism/Socialism, while not widely recognized as a religion, has been promoted heavily in the public schools and in the media for almost a century. It has now become one of the dominant belief systems of the "new age". Yet most people are unaware of the actual tenets of this religion as summarized in the "Humanist Manifesto" (1933), available from the American Humanist Association.

Over one third of original 34 signers of the "Humanist Manifesto" were university professors, mainly from the Rockefeller sponsored University of Chicago and the Columbia University of New York [1]. The most prominent of these, John Dewey, considered the "father of progressive education", was a Rockefeller protege who held positions at both schools. (For more, see: "America's Secret Establishment")

Let us review the "Humanist Manifesto" point by point, and question several of the underlying assumptions in this atheistic belief system which have gone largely unchallenged.

"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... must be shaped for the needs of this age. To establish such a religion is a major necessity of the present... We therefore affirm the following:"

The essential purpose of any religion is not merely to serve mundane "social goals" or "personal satisfaction", but to provide the individual with a conceptual framework for the perception of reality and his place within it. The rest is secondary.

FIRST: Religious humanists regard the universe as self-existing and not created.

A universe which is "self-existing" is equivalent to a universe which is "self-creating", a non-dualistic view in which the creator and the creation are one. The unstated assumption is that the so-called universe is also infinite in all dimensions, and that nothing could possibly exist outside of the perceived space-time continuum. Is our perception really that complete? At the moment, this viewpoint can only be accepted as a matter of faith, not reason or science. [2]

SECOND: Humanism believes that man is a part of nature and that he has emerged as a result of a continuous process.

Our perception of the "natural world" in which we exist becomes more refined as time goes by. For instance, when Darwin and Huxley were promoting their theory of evolution in the 19th century, they knew nothing about the complex internal structure of the cell. Science has now shown that it is quite unlikely that life somehow "emerged" as a result of a continuous (and random) process. Darwin's observation that species can adapt to their environment through selective breeding and inheritance is not sufficient to explain their origins. Where are the intermediate forms? How did they survive and reproduce? If the process is continuous, where are the "proto-men" today?

THIRD: Holding an organic view of life, humanists find that the traditional dualism of mind and body must be rejected.

Like the oversimplified Darwinian model of biology, the notion that consciousness is simply an artifact of biological processes is increasingly outdated. Given the current knowledge of quantum physics, perhaps the "traditional" religious view that the mind and spirit somehow transcend the perceived physical body is not a concept that can simply be "rejected". Is the brain itself the generator of mind and spirit, or is it an electrochemical instrument that receives the subtle impressions of consciousness?

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.

All of the symbolic constructs of a culture (language, science, art, technology, religion) certainly develop over time, and as knowledge and communication improve, the rate of change accelerates. However, just because cultures and their belief systems are limited in scope does not mean that they are incapable of realizing certain truths. It is a bit arrogant for "modern men" to assume otherwise.

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.

Humanism has already denied the "possibility of realities as yet undiscovered". It has accepted, without proof, the concept of a "self-existant universe" and the origin theory of random evolution. It has rejected, without review, the truths embodied in other belief systems and declared them obsolete. Why should the objective process of philosophical and scientific inquiry be constrained by subjective "human needs", whatever they might be?

SIXTH: We are convinced that the time has passed for theism, deism, modernism, and the several varieties of "new thought".

Either a concept is true, or it is not, regardless of the passage of time. If it is possible that our perceived "universe" is in fact finite, it is also possible that there are transcendental aspects of reality, including some of the concepts expressed (however poorly) by past theists and deists. On what basis (other than faith) are humanists "convinced" that these concepts are completely without merit?

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.

As stated previously, the real purpose of religion is not to serve social functions but to provide a conceptual framework for the perception of reality. One could argue that the degree to which a religion is centered on mundane social activity is a measure of how conceptually weak it has become.

EIGHTH: Religious Humanism considers the complete realization of human personality to be the end [i.e., purpose] 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.

This notion that the "here and now" is all that matters provides license to those whose idea of "complete fulfillment" is to exploit everyone and everything to maximize their own personal pleasure. And why not? Do unto others before they do unto you. He who dies with the most toys wins.

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.

History shows that most people prefer unrestrained self-gratification regardless of "social well-being", whatever that might be. The most voracious and ruthless of these inevitably rise to the top of the societal power structure.

TENTH: It follows that there will be no uniquely religious emotions and attitudes of the kind hitherto associated with belief in the supernatural.

It follows that moral self-restraint will be thrown out the window, and that "do as thou wilt" will become the guiding principle!

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.

Speaking of wishful thinking, in the decades since this was written, "social and mental hygiene" have drastically declined while "sentimental and unreal hopes" in collectivist programs and self-destructive lifestyles have increased. "Reasonable and manly attitudes" have been suppressed to the point where it is now considered a thought crime to even mention the concept.

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.

Self-gratification has proven to be a poor substitute for the self-discipline required to actually achieve 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.

Note that humanists intend to "transform, control and direct" ALL institutions within the society. Stripping the religious institutions of anything other than superficial social functions has stunted the development of both the individual and the society. When man thinks of himself as nothing more than an animal, he behaves as nothing more than an animal. Some will choose to be sheep, others will be wolves.

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.

Humanists and other collectivists can demand a socialist utopia, but they cannot make it happen. Who gets to define the "common good"? How will they force everyone to "voluntarily cooperate" with their dictates? How is this compatible with a "free society"?

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.

On the contrary, humanism has allowed the powerful few to exploit the many even more thoroughly than before, and to justify their amoral actions at the same time. The road to hell is paved with "positive intentions".