Author: M. Asem Ismail Zahi
Humanism (part 16)
Demographics of Today’s Humanisms
Demographic data on humanists is scattered. The Pew Research Center conducted a study on humanists. A researcher named Yasmin Trejo analyzed the results of this study and combined responses to two specific questions:
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“Do you believe in God or a universal spirit?” (She selected those who answered “No”)
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“When it comes to right or wrong, which of the following do you mostly follow for guidance?” (Choosing “scientific information” and “philosophy and reason”).
Trejo’s findings are as follows: 37% of humanists are atheists, i.e., they do not believe in God; 18% are agnostic; 16% have religious leanings; and 29% have no opinion. Interestingly, most humanists (80%) were raised with a religious background. Of every 10 humanists, six marry non-religious spouses, while of every four humanists, one marries a Christian. There is a gender gap among humanists, with 67% being men. Trejo notes that most atheists are men, whereas women, due to socialization, community influence, and cultural stereotypes, maintain stronger ties to religion. Other findings indicate that most humanists are highly educated, reflecting a higher socio-economic status. The majority of humanists are non-Hispanic whites.]1]
Geographical Distribution of Humanists
East Asia: In this region, mixtures of Confucian thought, and humanism have created two types of Confucian humanism: ethnic-historical and cultural-philosophical. Both types consider humanity, or Ren, as their core value. The spirit of Confucian humanism is expressed in beliefs such as the unity of mind and body, harmony of the self with others, the resonance of humans with the cosmos, and the blending of past and present.
Africa: Africa has historically experienced cultural and political invasions. Concepts such as racism and injustice are more familiar to Africans than many other peoples. African humanism is shaped (or not) in light of this historical-cultural background. Christianity and Islam, prior to European political invasions, introduced fresh concepts and values about humans and human life, creating new political and social structures. Consequently, African philosophers and political thinkers have turned to indigenous African ways of thinking, whether secular or with some supernatural inclinations, as a reservoir of better concepts of human nature capable of healing a fractured world. These thinkers argue that epistemological theories which humanism misinterprets regarding human nature have led to theories that generate injustice, racism, and inequality globally. Unlike humanists who focus on humans, African philosophers emphasize the interconnectedness of human nature with the environment.
Middle East: Muslims have viewed humanism as a product of the European Renaissance, as discussed in previous sections. The Oxford Handbook of Humanism examines this claim through three layers:
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Despite its worldly focus, humanism is compatible with Islamic ethics and historically has even been encouraged by Islamic morality.
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Modernist Muslim reformers view humanism as a “modern” era in Middle Eastern history that they seek to revive.
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Since humanism is a form of anthropocentrism, God-centered concepts like the “Perfect Human” or Khalifat Allah fi’l-Ard allow such humanism to be incorporated within a broader God-centered framework.
North and Latin America: Humanism in the Americas is highly diverse, both in philosophical perspectives and communities, and in its impact on science, art, and literature, partly due to the English language.
Europe: Humanism in Europe is largely focused on secular humanism, examined through organizations and institutions described in the handbook. National and international secular humanist institutions established after World War II trace the roots of religious freedom, free thought, moral autonomy, atheism, and rationalism back to the 19th century. They nurtured and adapted these ideals alongside social, cultural, and political movements.
Multiple Secularities (Multiple Secularities) refer to European non-religious humanism, which has created various paths to different forms of secular humanism across nations and cultures within Europe. These forms share similar worldviews and values but differ in organizational structures, methods, and policies.[2]
Continues…
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References:
[1] Tavakoli, Gholam-Hossein, Religious and Secular Humanism, pp. 17–18, Journal of Philosophical-Theological Studies, Autumn 1382 H.T., Tehran.
[2] Sanaepour, Maryam, Humanism and Rights-Orientation, p. 29, Research Article, Published Ordibehesht 1384 H.T., Iran.
