Studies in Humanism and Atheism – serie

How can we feel at home in this world without clinging to false certainties? This book offers a humanist re-reading of philosophical pragmatism and explores its potentials for a worldview that relies only on human resources. Thinking along with authors like William James and F.C.S. Schiller, it highlights a fundamentally humanist strand of pragmatism aimed at fostering human creativity and transformative action. It is grounded in everyday experience and underlines our responsibility to strive for the better. Ana Honnacker traces perspectives on science, religion, and ethics in the light of a pragmatic understanding of humanism. Furthermore, she suggests how to address the existential challenges we face today. Thus, pragmatic humanism is explored not only as a philosophy for critical minds, but also as a way of life.

In the human quest for orientation vis-à-vis personal life and comprehensive reality the worldviews of religionists and humanists offer different answers, and science also plays a crucial role. Yet it is the ordinary, embodied experience of meaningful engagement with reality in which all these cultural activities are rooted. Human beings have to relate themselves to the entirety of their lives to achieve orientation. This relation involves a non-methodical, meaningful experience that exhibits the crucial features for understanding worldviews: it comprises cognition, volition, and emotion, is embodied, action-oriented, and expressive. From this starting-point, religious and secular worldviews articulate what is experienced as ultimately meaningful. Yet the plurality and one-sidedness of these life stances necessitates critical engagement for which philosophy provides indispensable means. In the end, some worldviews can be ruled out, but we are still left with a plurality of genuine options for orientation.

In the human quest for orientation vis-à-vis personal life and comprehensive reality the worldviews of religionists and humanists offer different answers, and science also plays a crucial role. Yet it is the ordinary, embodied experience of meaningful engagement with reality in which all these cultural activities are rooted. Human beings have to relate themselves to the entirety of their lives to achieve orientation. This relation involves a non-methodical, meaningful experience that exhibits the crucial features for understanding worldviews: it comprises cognition, volition, and emotion, is embodied, action-oriented, and expressive. From this starting-point, religious and secular worldviews articulate what is experienced as ultimately meaningful. Yet the plurality and one-sidedness of these life stances necessitates critical engagement for which philosophy provides indispensable means. In the end, some worldviews can be ruled out, but we are still left with a plurality of genuine options for orientation.

This volume explores the challenges that humanists face from hostile religious traditionalists on its right flank and from the political antihumanism, which is often postsecular, of critics on its left flank. Given this dual challenge, how can "secular" humanism educate, sustain, and reproduce itself?

This book presents an intellectual history and theoretical exploration of black humanism since the civil rights era. Humanism is a human-centered approach to life that considers human beings to be responsible for the world and its course of history. Both the heavily theistic climate in the United States as well as the dominance of the Black Church are responsible for black humanism’s existence in virtual oblivion. For those who believe the world to be one without supernatural interventions, human action matters greatly and is the only possible mode for change. Humanists are thus committed to promoting the public good through human effort rather than through faith. Black humanism originates from the lived experiences of African Americans in a white hegemonic society. Viewed from this perspective, black humanist cultural expressions are a continuous push to imagine and make room for alternative life options in a racist society. Alexandra Hartmann counters religion’s hegemonic grasp and uncovers black humanism as a small yet significant tradition in recent African American culture and cultural politics by studying its impact on African American literature and the ensuing anti-racist potentials. The book demonstrates that black humanism regards subjectivity as embodied and is thus a worldview that is characterized by a fragile hope regarding the possibility of progress – racial and otherwise – in the country.

This book presents an intellectual history and theoretical exploration of black humanism since the civil rights era. Humanism is a human-centered approach to life that considers human beings to be responsible for the world and its course of history. Both the heavily theistic climate in the United States as well as the dominance of the Black Church are responsible for black humanism’s existence in virtual oblivion. For those who believe the world to be one without supernatural interventions, human action matters greatly and is the only possible mode for change. Humanists are thus committed to promoting the public good through human effort rather than through faith. Black humanism originates from the lived experiences of African Americans in a white hegemonic society. Viewed from this perspective, black humanist cultural expressions are a continuous push to imagine and make room for alternative life options in a racist society. Alexandra Hartmann counters religion’s hegemonic grasp and uncovers black humanism as a small yet significant tradition in recent African American culture and cultural politics by studying its impact on African American literature and the ensuing anti-racist potentials. The book demonstrates that black humanism regards subjectivity as embodied and is thus a worldview that is characterized by a fragile hope regarding the possibility of progress – racial and otherwise – in the country.

The main objective of this book is to add, from a humanist perspective, new interdisciplinary insights and research results to the current academic debate on aging. The collection aims to enhance and complement the predominantly biomedical and sociological debates and provide a more comprehensive and highly topical view on aging and old age. By purveying a meaning-in-life perspective to the current debate we want to enrich and to deepen the research on aging, thus aspiring to an ideal of meaningful aging. The starting point of this book is a humanistic meaning frame for addressing basic needs of a meaningful existence, such as having goals in life, a sense of self-worth, connectedness with others, moral justification, a certain degree of understanding (comprehensibility), direction and influence with a view to cohesion in life, and not in the least place: (living) pleasure or excitement. Taken together, the essays show that experiencing a meaningful life contributes to one’s mentalresilience, conceived as the ability to realize a humane individuality (autonomy) in thinking and acting in situations of adversity and vulnerability, particularly those faced by older people.

The main objective of this book is to add, from a humanist perspective, new interdisciplinary insights and research results to the current academic debate on aging. The collection aims to enhance and complement the predominantly biomedical and sociological debates and provide a more comprehensive and highly topical view on aging and old age. By purveying a meaning-in-life perspective to the current debate we want to enrich and to deepen the research on aging, thus aspiring to an ideal of meaningful aging. The starting point of this book is a humanistic meaning frame for addressing basic needs of a meaningful existence, such as having goals in life, a sense of self-worth, connectedness with others, moral justification, a certain degree of understanding (comprehensibility), direction and influence with a view to cohesion in life, and not in the least place: (living) pleasure or excitement. Taken together, the essays show that experiencing a meaningful life contributes to one’s mentalresilience, conceived as the ability to realize a humane individuality (autonomy) in thinking and acting in situations of adversity and vulnerability, particularly those faced by older people.

Tracing the arc of white supremacist populism in the United States from Indian Removal under Andrew Jackson through the administration of Donald Trump, this book is organized around the question: How should Unitarian Universalists respond to populism? The book points out the inefficacies that progressives, with their focus on state centered reform, use as a means of combating white supremacist populism. And argues that religious liberals, particularly Unitarian Universalists, can more effectively engage in the struggle against white supremacist populism by turning away from progressivism and turning towards the prefigurative traditions of anarchism and antifascism. This book is a must for scholars interested in Religion and Power.

This book interrogates the ways in which new technological advances impact the thought and practices of humanism. Chapters investigate the social, political, and cultural implications of the creation and use of advanced forms of technology, examining both defining benefits and potential dangers. Contributors also discuss technology’s relationship to and impact on the shifting definitions we hold for humankind. International and multi-disciplinary in nature and scope, the volume presents an exploration of humanism and technology that is both racially diverse and gender sensitive. With great depth and self-awareness, contributors offer suggestions for how humanists and humanist organizations might think about and relate to technology in a rapidly changing world. More broadly, the book offers a critical humanistic interrogation of the concept of “progress” especially as it relates to technological advancement.

This book brings together a diverse and wide-ranging group of thinkers to forge unsuspecting conversations across the humanist and non-humanist divide. How should humanism relate to a non-humanist world? What distinguishes “humanism” from the “non-humanist?”  Readers will encounter a wide-range of perspectives on the terms bringing together this volume, where “Humanism” “Non-Humanist” and “World” are not taken for granted, but instead, tackled from a wide variety of perspectives, spaces, discourses, and approaches. This volume offers both a pragmatic and scholarly account of these terms and worldviews allowing for multiple points of analytical and practical points of entry into the unfolding dialogue between humanism and the non-humanist world. In this way, this volume is attentive to both theoretically and historically grounded inquiry and applied practical application.

This book interrogates the ways in which new technological advances impact the thought and practices of humanism. Chapters investigate the social, political, and cultural implications of the creation and use of advanced forms of technology, examining both defining benefits and potential dangers. Contributors also discuss technology’s relationship to and impact on the shifting definitions we hold for humankind. International and multi-disciplinary in nature and scope, the volume presents an exploration of humanism and technology that is both racially diverse and gender sensitive. With great depth and self-awareness, contributors offer suggestions for how humanists and humanist organizations might think about and relate to technology in a rapidly changing world. More broadly, the book offers a critical humanistic interrogation of the concept of “progress” especially as it relates to technological advancement.