Humanism (Part Two)

Author: M. Asem Ismail Zahi

Humanism (Part Two)

Definition of Humanism

Whenever the term humanity is mentioned, a collection of meanings comes to mind, including doing good to people, elevating human dignity, and in general paying attention to human beings. These meanings, in this basic sense, are accepted among almost all people as a good and noble idea. However, the term Humanism is something different, and those who today gather under the banner of humanism usually seek something more specific and hold a particular view of the world one that certainly not everyone accepts in its entirety.

The term Humanism, in its infinitive form, first appeared in Western culture in the early years of the nineteenth century, in the year 1808 CE, although the concept of this word had existed long before and had been used by Friedrich Niethammer [1]. His original intention referred to a new educational system proposed by him, aiming to educate children through ancient culture and traditions; especially Latin and Greek traditions in order to elevate the value and position of the human being.

But the Latin root of this word had been used earlier in other contexts.[2]

The adjective (Humanist) was adopted in European languages from the sixteenth century, specifically in the year 1539. [3]

The word (Human), linguistically, goes back to the word (Humus) meaning earth or soil. The meaning is “the human standing upon the earth.” [4]

But (Humanism), used in its modern context and framework, is defined in the Merriam-Webster encyclopedia as follows: “A belief, a set of behaviors, or a way of life centered on human interests or values; as a philosophy, it rejects what is beyond nature and views the human being as a natural entity. It emphasizes fundamental human dignity and worth, and his ability to affirm himself through reason and the scientific (empirical) method.” [5]

Humanism has also been defined as: “A rational approach that places the human being at the center of all concerns.” [6]

Humanity, humanism, human tendency, the religion of humanity, the human religion, Humanism all are terms rich with many meanings, so much so that some have considered “human tendency” to be among the most complex and ambiguous terms in modern Western culture, because there is no precise definition for the religion of humanity. However, these terms are often used interchangeably to point to a similar meaning; even though some distinguish between them. The general meaning intended by this “family of terms” is elevating the value of the human being (and at times deifying him) and placing him at the center of existence. [7]

Here, we used the word Humanism to refer to this tendency, not Humanity, because Humanism indicates exaggeration and extremism within this doctrine in its Western form; whereas the word Humanity on its own does not signify “Humanism” or the humanist tendency but contains only part of its meaning. This is because the suffix (ism) in English or (isme) in French indicates a doctrine or ideology.

The substance of Humanity and the inclination toward it, in Lalande’s Critical Dictionary of Technical and Philosophical Terms, includes several levels of meaning:

1. The historical meaning, referring to the intellectual movement formed among the humanists of the European Renaissance. Individuals such as Francesco Petrarch (1304–1374 CE), Coluccio Salutati (1331–1406 CE), Giovanni Pico della Mirandola (1463–1494 CE), Erasmus (1466–1536 CE), and Guillaume Budé (1467–1540 CE).

Through its efforts, this movement succeeded in elevating the value of human thought and creating a connection between the new and the old cultures across the Middle Ages and the periods that followed. Under the entry “Humanity” in the Grand Dictionnaire de la Langue Française, it states:
“An intellectual movement that spread during the fifteenth and sixteenth centuries in Europe, which through returning to ancient roots aimed at restoring critical thinking and inherent reflection, and forming a new conception of beauty and art. In Europe, non-theological studies were called ‘human studies.’” [8]

2. The philosophical meaning: According to Lalande’s dictionary,

   “The meaning of Humanity refers to a general conception of political, economic, and moral life based on the belief in the liberation of the human being through human powers. This belief is in serious conflict with Christianity, because according to Christianity, the salvation of man depends solely on the rights of God and the power of faith.” [9]

Walter Lippmann (1889–1974 CE), in A Preface to Morals, described the meaning of Humanity as follows:
A religion under whose shade people lives with the belief that ‘the duty of the human being is to align his will not with the will of God, but with his best understanding of the conditions of human happiness.’ [10]

Martin Heidegger (1889–1976 CE) defines the humanist tendency as follows: “…that philosophical interpretation of the human being which interprets and evaluates the totality of existence based on the origin of the human and in the direction of the human.”

He states elsewhere that it is a philosophy that deliberately and consciously places the human being at the center of existence and, through specific metaphysical interpretations of being, believes in the possibility of liberating his abilities, securing his life, and ensuring his destiny.

In summary: “In the humanist tendency… everything revolves around the human… within circles that are continually expanding.” [11]

Colin Wilson (1931–2013 CE) says: “The duty of humanism (the cultural movement known by this name) is to attempt to eliminate pessimism wherever it exists.” [12]

The humanist inclination manifests itself in encouraging well-being, pleasure, turning toward life, and wonder before art and creativity in architecture. The signs of this tendency’s break from the knowledge and methods of the Middle Ages are clearly visible. [13]

In summary, the foundational principles shaping the humanist inclination are:

— Absolute focus on the human being and severance from divine legislation.

— Absolute reliance on reason and separation from the guidance of revelation.

— Absolute attachment to worldly life and separation from any indication or meaning of the Hereafter. [14]

To be continued…

Previous Part

References

1. Friedrich Niethammer — one of the German specialists in the science of education (1766–1848 CE).
2. Al-Dawi, Abdul-Razzaq, The Death of Man in Contemporary Philosophical Discourse, p. 189, Dar al-Tali‘ah for Printing and Publishing, 2014, Beirut.
3. A group of authors, Contemporary Arab Humanism, by Rasul Muhammad Rasul — The Roots of the Humanist Inclination in the First Hijri Century, p. 21, Publisher: Dar al-Rawafid al-Thaqafiyyah, 2016, Beirut.
5. Al-Dawi, Abdul-Razzaq, The Death of Man in Contemporary Philosophical Discourse, p. 190, Dar al-Tali‘ah for Printing and Publishing, 2014, Beirut.
6. A group of authors, Contemporary Arab Humanism, by Rasul Muhammad Rasul — The Roots of the Humanist Inclination in the First Hijri Century, p. 23, Publisher: Dar al-Rawafid al-Thaqafiyyah, 2016, Beirut.
7. Ralph Barton Perry, The Humanity of Man, p. 75, translated by Salma Khadra al-Jayussi, Publisher: Maktabat al-Ma‘arif, 1961, Beirut.

   And: Al-Madnini, Zuhair, Human Essence and the Status of the Other, p. 143, Publisher: Maktabat ‘Alaa al-Din, 2010, Sfax, Tunisia.

8. Goody, Jack, The Theft of History, p. 352, translated by Hasanli, Narges, Publisher: Amir Kabir, published 1392 AH (solar), Tehran.
9. Davies, Tony, Humanism, pp. 13–16, translated by Amr al-Sharif, Publisher: National Center for Translation, 2018, Beirut.

   And: André Lalande, Vocabulaire Technique et Critique de la Philosophie, p. 568, translated by Gholamreza Wathiq, Ferdowsi Publishing, printed 1377 AH (solar), Iran.

10. André Lalande, Vocabulaire Technique et Critique de la Philosophie, p. 568, translated by Gholamreza Wathiq, Ferdowsi Publishing, printed 1377 AH (solar), Iran.
11. Al-Dawi, Abdul-Razzaq, The Death of Man in Contemporary Philosophical Discourse, p. 43, Dar al-Tali‘ah for Printing and Publishing, 2014, Beirut.
12. Malham Qurban, Human Rights in the Context of Relativity, pp. 252–253, Dar al-Fikr, 2012, Beirut.
13. Al-Sayyid Weld Abah, Abdullah, Modern and Contemporary European Thought. In: An Introduction to Forming the Student of Knowledge in the Human Sciences, p. 117, Dar Ihya’ al-Turath al-‘Arabi, 2019, Lebanon.
14. Bel‘aqrouz, Abdul-Razzaq, The Power of Sacredness: The Fracturing of Secularism and the Restoration of the Religious Role, p. 79, Dar Ishā‘at al-Tawḥīd, 2015, Tunisia.