人文主义作为一种运动随着文艺复兴而兴起。它在启蒙运动中得到了有力的表达，并深深影响了美国的建立。但现在，“世俗人文主义”受到了广泛的谴责，甚至是嘲笑。什么是人文主义?它现在变成了什么?在一个重视所有自然相互联系的时代，以人为本的事业是否已经过时?Ken and John are joined by Jennifer Bardi, editor ofThe Humanistmagazine, for a programrecorded live在圣何塞举行的美国人文协会第69届年会上。
Ken begins with the question: What could be controversial about humanism? Humanism began in the Renaissance with a renewed appreciation for classical art, rejecting the Medieval focus on the afterlife, which ultimately led to the Renaissance and the modern world as we know it. But, as John reminds us, that account avoids the controversy altogether. One can certainly object to current humanist philosophies without objecting to its historical importance. Ken agrees, admitting that ‘humanism’ must be distinguished from ‘secular humanism,’ a modern movement that urges its adherents to focus on this life as the only life.
What does it really mean to be a humanist? Jennifer joins the conversation to help answer our questions. Does a humanist have to be an atheist? Perhaps not, but Jennifer admits that talk of spirituality does not fill the humanist convention. Jennifer calls humanists ‘godless do-gooders, while atheists are merely godless.’
如果人文主义者认为世界是一个理性的、不信神的地方，那么这难道不是可以推论出我们只是众多物种中的一种吗?那么，为什么是人类主义呢?人文主义者species-ists吗?没有上帝，我们如何证明对人类的特殊对待是合理的?詹妮弗认为，“人文主义”这个名字可能会误导人，人文主义者并不一定认为人类天生就比其他物种更有价值。
Do some view humanism as a substitute for religion? Can humanism hope to replace religion? One problem that an audience member brings up is that God provides meaning, but how do humanists hope to provide genuine meaning to life without invoking God or a higher power? John, Ken, and Jennifer band together to insist that meaning can be found in a Godless world, even offering individual suggestions as to how to find that meaning.
