Lenin

A Communism for the 21st Century

By Fjordman

Brussels Journal | May 17, 2007

T’ve received some criticism for trying to figure out the ideological and historical roots of Multiculturalism. Critics claim that it’s all about hate, about a desire to break down the Established Order at any cost. Many of the proponents don’t believe in the doctrine of Multiculturalism themselves, so we shouldn’t waste any time analyzing the logic behind it, because there is none. A desire to break down Western society is certainly there, but I do believe there are some ideas about the desired end result articulated as well.

On one hand, we’re supposed to “celebrate” our differences at the same time as it is racist and taboo to recognize that any differences between groups of people exist at all. This is hardly logically coherent, which is why Multiculturalism can only be enforced by totalitarian means. Perhaps it boils down to the fact there are no major differences, just minor quirks, all cute, which should be celebrated at the same time as we gradually eradicate them.

We are told to treat cultural and historical identities as fashion accessories, shirts we can wear and change at will. The Multicultural society is “colorful,” an adjective normally attached to furniture or curtains. Cultures are window decorations of little or no consequence, and one might as well have one as the other. In fact, it is good to change it every now and then. Don’t you get tired of that old sofa sometimes? What about exchanging it for the new sharia model? Sure, it’s slightly less comfortable than the old one, but it’s very much in vogue these days and sets you apart from the neighbors, at least until they get one, too. Do you want a sample of the latest Calvin Klein perfume to go with that sharia?

We should remember that this view of culture as largely unimportant is essentially a Marxist view of the world, which has now even been adopted by segments of the political Right, united with Leftists in the belief that man is homo economicus, the economic man, the sum of his functions as worker and consumer, nothing more. Marxism doesn’t say that cultures or ideas are of absolutely no consequence, but that they are of minor or secondary importance next to structural and economic conditions.

I have heard individuals state point blank that even if Muslims become the majority in our countries in the future, this doesn’t matter because all people are equal and all cultures are just a mix of everything else, anyway. And since religions are just fairy-tales, replacing one fairy-tale, Christianity, with another fairy-tale, Islam, won’t make a big difference. All religions basically say that the same things in different ways. However, not one of them would ever dream of saying that all political ideologies “basically mean the same thing.” They simply don’t view religious or cultural ideas as significant, and thus won’t spend time on studying the largely unimportant details of each specific creed. This is Marxist materialism.

The unstated premise behind this is that the age of distinct cultures is over. All peoples around the world will gradually blend into one another. Ethnic, religious and racial tensions will disappear, because mankind will be one and equal. It’s cultural and genetic Communism. Nation states who create their own laws and uphold their own borders constitute “discrimination” and an obstacle to this new Utopia, and will gradually have to be dismantled, starting with Western nations of course, replaced by a world where everybody has the right to move wherever they want to and where international legislation and human rights resolutions define the law, upheld by an elite of — supposedly well-meaning — transnational bureaucrats managing our lives.

What the proponents of this ideology don’t say is that even if it were possible to melt all human beings into one people, which is in my view neither possible nor desirable, this project would take generations or centuries, and in the intervening time there would be numerous wars and enormous suffering caused by the fact that not everybody would quietly allow themselves to be eradicated.

All aspects of your person, from language via culture to skin color and religion, are treated as imaginary social constructs. We are told that “all cultures are hybrids and borrow from each other,” that we were “all immigrants” at one point in time and hence nobody has a right to claim any specific piece of land as “theirs.”

Since “we” are socially constructed, we can presumably also be socially deconstructed. The Marxist “counter-culture”of the 1960s and 70s has been remarkably effective at attacking the pillars of Western civilization. It is, frankly, scary to notice how much damage just one single generation can inflict upon a society. Maybe it’s true that no chain is stronger than its weakest link. Our education system is now used to dismantle our culture, not to uphold it, and has moved from the Age of Reason to the Age of Deconstruction. Socialism has destroyed the very fabric of society. Our countries have become so damaged that people feel there is nothing left fighting for, which no doubt was the intention. Our children leave school as disoriented wrecks and ideological cripples with no sense of identity, and are met with a roar of outrage if they demonstrate the slightest inkling of a spine.

Codie Stott, a white English teenage schoolgirl, was arrested on suspicion of committing a section five racial public order offense after refusing to sit with a group of South Asian students because some of them did not speak English. She was taken to Swinton police station, had her fingerprints taken and was thrown into a cell before being released. Robert Whelan of the Civitas think-tank said: “A lot of these arrests don’t result in prosecutions – the aim is to frighten us into self-censorship until we watch everything we say.”

Bryan Cork of Carlisle, Cumbria in the Lake District, was sentenced to six months in jail for standing outside a mosque shouting, “Proud to be British,” and “Go back to where you came from.” This happened while Muslims were instituting sharia laws in British cities and got state sponsorship for having several wives.

Antifascistisk Aktion in Sweden, a group that supposedly fights against “racists,” openly brag about numerous physical attacks against persons with their full name and address published on their website. According to AFA, this is done in order to fight against global capitalism and for a classless society. They subscribe to an ideology that killed one hundred million people during a few generations, and they are the good guys. Those who object to being turned into a minority in their own country through mass immigration are the bad guys.

The extreme Left didn’t succeed in staging a violent revolution in the West, so they decided to go for a permanent, structural revolution instead. They now hope that immigrants can provide raw material for a violent rebellion, especially since many of them are Muslims who have displayed such a wonderful talent for violence and destruction. The Western Left are importing a new proletariat, since the previous one disappointed them.

A poll carried out on behalf of the Organization for Information on Communism found that 90 percent of Swedes between the ages of 15 and 20 had never heard of the Gulag, although 95 percent knew of Auschwitz. “Unfortunately we were not at all surprised by the findings,” Ander Hjemdahl, the founder of UOK, told website The Local. In the nationwide poll, 43 percent believed that Communist regimes had claimed less than one million lives. The actual figure is estimated at 100 million. 40 percent believed that Communism had contributed to increased prosperity in the world. Mr. Hjemdahl states several reasons for this massive ignorance, among them that “a large majority of Swedish journalists are left-wingers, many of them quite far left.”

I have personally read statements by leading media figures not just in Sweden, but all over Western Europe, who openly brag about censoring coverage of issues related to mass immigration and the Multicultural society.

The Muslim writer Abdelwahab Meddeb believes that as a result of French influence, the whole of the Mediterranean region “is suited to becoming a laboratory for European thought.” First of all, I don’t think Islam can be reformed, and even if it could, France currently lacks the cultural confidence to lead such an effort. Behind their false pride, they are a nation deeply unsure about themselves, and still carry psychological wounds from their great Revolution of 1789. And second: A bridge can be crossed two ways. Will France be a bridge for European thought into the Islamic world or for Islamic thought into Europe? Right now, the latter seems more likely. And finally: I greatly resent seeing tens of millions of human beings described as a “laboratory.” Unfortunately, Mr. Meddeb is not alone in entertaining such ideas.

Belgian Prime Minister Guy Verhofstadt has said: “Belgium is the laboratory of European unification.” What kind of confidence does it inspire in citizens that their supposed leader talks about their country as a laboratory? Are their children guinea pigs? Apparently, yes.

In 1960, 7.3% of the population of Belgian capital Brussels was foreign. Today the figure is 56.5%. Jan Hertogen, a Marxist sociologist, can hardly hide his excitement over this great experiment in social engineering, and believes this population replacement “is an impressive and unique development from a European, or even a world perspective.” Yes, it is probably the first time in human history that a nation demographically has handed over its capital city to outsiders without firing a single shot, but judging from trends in the rest of Europe, it won’t be the last. The European Union and the local, Multicultural elites will see to that.

The Dutch writer Margriet de Moor provides another example of why Multiculturalism is a massive experiment in social engineering, every bit as radical and dangerous as Communism. Ms. de Moor lives in some kind of alternate reality where “Europe’s affluence and free speech” will create an Islamic Reformation. But Muslim immigration constitutes a massive drain on the former, and is slowly, but surely destroying the latter:

“When I’m feeling optimistic I sometimes see the Netherlands, a small laconic country not inclined towards the large-scale or the theatrical, as a kind of laboratory on the edge of Europe. Now and then the mixture of dangerous, easily inflammable substances results in a little explosion, but basically the process of ordinary chemical reactions just continues.”

What kind of person refers to her own country as a laboratory? Ms. de Moor sounds like a scientist, dispassionately studying an interesting specimen in her microscope. I’m sure Theo van Gogh would be pleased to hear that he was basically a lab rat when he ended up with a knife in his chest for having “insulted” Islam, along with that of the “racist” Pim Fortuyn the first political murder in Holland for centuries. What was once one of the most tolerant nations in the world is now being ruined by Muslim immigration. But hey, you have to break a few eggs to make an omelet, right? These murders were an unfortunate business, no doubt, but one mustn’t call off the entire Multicultural experiment because of a few minor setbacks.

We all told that Arabs triggered the Renaissance in Europe. Michelangelo was commissioned by the Pope to paint the ceiling of The Sistine Chapel within the Vatican. He painted God creating Adam. Did any of the Caliphs or Sultans ever commission an artist to pant the image of Allah in Mecca? Why not, if all cultures are one and the same? Likewise, the political works of the ancient Greeks were never translated to Arabic, as they presented systems such as democracy where men ruled themselves according to their own laws. This was considered blasphemous to Muslims. The same texts were later studied with great interest in the West.

Far from being irrelevant, culture is a massively important factor in shaping a society. Islam’s hostility to free speech is why Muslims never had any Scientific or Industrial Revolution, for instance. If you believe in evolution, isn’t it then also likely that some cultures are more evolved than others? That kind of blows Multiculturalism away, doesn’t it?

British PM Tony Blair is stepping down after having ruined his country more in one decade than arguably any other leader has done before him. He ran on the platform of New Labour, but as it turned out, his party was still wed to the same old ideas of international Socialism.

According to the writer Melanie Phillips, “He is driven by a universalist world view which minimises the profound nature of the conflicts that divide people. He thinks that such divisions belong essentially to a primitive past. (...) Hence his closely-related obsession with ‘universal’ human rights law. Hence also his belief that national borders no longer matter, that mass immigration is a good thing and that Britain’s unique identity must give way to multiculturalism. This is the way, he thinks, to eradicate conflict, prejudice and war, and create a global utopia. What a profound misjudgment. It is, instead, the way to destroy democracy and the independent nations that create and sustain it.”

Marie Simonsen, the political editor of the Norwegian left-wing newspaper Dagbladet, wrote in March 2007 that it should be considered a universal human right for all people everywhere to migrate wherever they want to. This statement came just after a UN report had predicted a global population growth of several billion people to 2050.

It doesn’t take much skill to calculate that unlimited migration will spell certain death for a tiny Scandinavian nation — not in a matter of generations, but theoretically even within a few weeks. Ms. Simonsen is thus endorsing the eradication of her own people, and she does so almost as an afterthought. Her comments received no opposition from anyone in the media establishment, which could indicate that most of them share her views, or at least have resigned themselves to the fact that our death as a people is already inevitable.

Karl Marx has defined the essence of Socialism as abolishing private property. Let’s assume for a moment that a country can be treated as the “property” of its citizens. Its inhabitants are responsible for creating its infrastructure. They have built its roads and communications, its schools, universities and medical facilities. They have created its political institutions and instilled in its people the mental capacities needed for upholding them. Is it then wrong for the citizens of this country to want to enjoy the benefits of what they have themselves created?

According to Marxist logic, yes.

Imagine you have two such houses next to each other. In House A, the inhabitants have over a period of generations created a tidy and functioning household. They have limited their number of children because they wanted to give all of them a proper education. In House B, the inhabitants live in a dysfunctional household with too many children who have received little higher education. One day they decide to move to their neighbors’. Many of the inhabitants of House A are protesting, but some of them think this might be a good idea. There is room for more people in House A, they say. In addition to this, Amnesty International, the United Nations and others claim that it is “racist” and “against international law” for the inhabitants of House A to expel the intruders. Pretty soon, House A has been turned into an overpopulated and dysfunctional household just like House B.

This is what is happening to the West today. Europe itself could become a failed continent by importing the problems of Africa and the Islamic world. The notion that everybody should be free to move anywhere they want to, and that preventing them from moving into your country is “racism, xenophobia and bigotry,” is the Communism of the 21st century. And it will probably lead to immense human suffering.

One of the really big mistakes we made after the Cold War ended was to declare that Socialism was now dead, and thus no longer anything to worry about. Here we are, nearly a generation later, discovering that Marxist thinking has penetrated every single stratum of our society, from the universities to the media. While the “hard” Marxism of the Soviet Union may have collapsed, at least for now, the “soft” Marxism of the Western Left has actually grown stronger, in part because we mistakenly deemed it to be less threatening.

Ideas about Multiculturalism and de-facto open borders have achieved a virtual hegemony in public discourse. By hiding behind labels such as “anti-racism” and “tolerance,” Leftists have achieved a degree of censorship they could never have achieved had they openly stated that their intention was to radically transform Western civilization and destroy its foundations.

According to the French philosopher Alain Finkielkraut, “the lofty idea of ‘the war on racism’ is gradually turning into a hideously false ideology. And this anti-racism will be for the 21st century what Communism was for the 20th century: A source of violence.”

Alexander Boot, a Russian by birth, left for the West in the 1970s, only to discover that the West he was seeking was no longer there. This led him to write the book How the West Was Lost. Boot believes that democracy, or in the words of Abraham Lincoln, the government of the people, by the people and for the people, has been replaced by glossocracy, the government of the word, by the word and for the word.

In a culture where language is power and words are used as weapons, those who control the most fearsome of these weapons control society. In the West, where equality in all walks of life is the highest virtue and “discrimination” is a mortal sin, the “racist” is the worst of creatures. Those who control the definition of “racist,” the nuclear bomb of glossocracy, have a powerful weapon they can utilize to intimidate opponents. The mere utterance of the word can destroy careers and ruin lives, with no trial and no possibility of appeal.

Currently, the power of definition largely rests in the hands of a cartel of anti-racist organizations dominated by the extreme Left, often in cooperation with Muslims. By silencing all opposition to mass immigration as “racism,” they can stage a transformation of society every bit as massive as that of Communism, yet virtually shut down debate about it.

Boot totally rejects the claim that Marxism has been misunderstood:

“Any serious study will demonstrate that Marx based his theories on industrial conditions that either were already obsolete at the time or had never existed in the first place. That is no wonder, for Marx never saw the inside of a factory, farm or manufactory. [...] Whatever else he was, Marx was not a scientist. […] Marx ideals are unachievable precisely because they are so monstrous that even Bolsheviks never quite managed to realize them fully, and not for any lack of trying. For example, the [Communist] Manifesto (along with other writings by both Marx and Engels) prescribes the nationalization of all private property without exception. Even Stalin’s Russia of the 1930s fell short of that ideal. In fact, a good chunk of the Soviet economy was then in private hands [...] Really, compared with Marx, Stalin begins to look like a humanitarian. Marx also insisted that family should be done away with, with women becoming communal property. Again, for all their efforts, Lenin and Stalin never quite managed to achieve this ideal either. So where the Bolsheviks and Nazis perverted Marxism, they generally did so in the direction of softening it.”

The former Soviet dissident Vladimir Bukovksy, who has warned that the European Union is on its way to becoming another Soviet Union, thinks that while the West won the Cold War in a military sense, we lost it in the context of ideas: “Communism might have been dead, but the communists remained in power in most of the former Warsaw bloc countries, while their Western collaborators came to power all over the world (in Europe in particular). This is nothing short of a miracle: the defeat of the Nazis in 1945 quite logically brought a shift to the Left in world politics, while a defeat of communism in 1991 brought again a shift to the Left, this time quite illogically.”

Bukovksy is right: We never had a thorough de-Marxification process after the Cold War, similar to the de-Nazification after WW2, and we are now paying the price for this. Many Marxist ideas have been allowed to endure and mutate, such as the notion that culture is unimportant or that it is OK to stage massive social experiments on hundreds of millions of people. The Marxist historian Eric Hobsbawm has stated that had the Soviet Union managed to create a functioning Socialist society, tens of millions of deaths would have been a worthwhile price to pay. But Marxist ideals of forced equality can only be enforced by a government with totalitarian powers, and will thus inevitably lead to a totalitarian society. There is no “enlightened Marxism,” and the idea that there is has ruined more lives than probably and other ideology in modern history.

Marxism is an organized crime against humanity.

The Australian writer Keith Windschuttle warns that the consequence of cultural relativism is that if there can be no absolute truths, there can be no absolute falsehoods, either, which explains Western weakness when confronted with Islamic Jihad. Our sense of right and wrong has been deeply damaged by Marxist thinking. Windschuttle praises Greek historian Thucydides’ writings about The History of the Peloponnesian War from the 5th century BC:

“Rather than being impelled by great impersonal forces, political history reveals the world is made by men and, instead of being ‘absolved of blame’, men are responsible for the consequences of their actions. This was the very point that informed Thucydides’ study of the Peloponnesian War: the fate of Athens had been determined not by prophets, oracles or the gods, but by human actions and social organisation.”

Ideas matter. Individuals matter. Cultures matter. Truth matters, and truth exists. We used to know that. It’s time we get to know it again, and reject false ideas about the irrelevance of culture. We are not racists for desiring to pass on our heritage to future generations, nor are we evil for resisting to be treated as lab rats in social experiments on a horrific scale. We must nip the ideology of transnational Multiculturalism and unlimited mass migration in the bud by exposing it for what it is: A Communism for the 21st century.

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• Pictures and News from Londonistan, how Muslims think
• Cult of multiculturalism' vs. U.S. sovereignty
• Why illegal Immigration Matters in Bristol Virginia/Tennessee
• Illegal Aliens in Virginia and Tennessee
• The truth on mass immigration.
• Data Shows America's Job Growth Benefits Immigrants, Outsourcers

• Sharia for all, Islamofascism and the EU
• The Swastika and the Scimitar, Islam and Nazism
• A new Communism, Humanist Manifestos
• Yes, the problem is 'Islamic fascism'
• A Discussion on Multiculturalism and the Real Agenda
• Pictures and News from Londonistan, how Muslims think

The time has come for widespread recognition of the radical changes in religious beliefs throughout the modern world. The time is past for mere revision of traditional attitudes. Science and economic change have disrupted the old beliefs. Religions the world over are under the necessity of coming to terms with new conditions created by a vastly increased knowledge and experience. In every field of human activity, the vital movement is now in the direction of a candid and explicit humanism. In order that religious humanism may be better understood we, the undersigned, desire to make certain affirmations which we believe the facts of our contemporary life demonstrate.

There is great danger of a final, and we believe fatal, identification of the word religion with doctrines and methods which have lost their significance and which are powerless to solve the problem of human living in the Twentieth Century. Religions have always been means for realizing the highest values of life. Their end has been accomplished through the interpretation of the total environing situation (theology or world view), the sense of values resulting therefrom (goal or ideal), and the technique (cult), established for realizing the satisfactory life. A change in any of these factors results in alteration of the outward forms of religion. This fact explains the changefulness of religions through the centuries. But through all changes religion itself remains constant in its quest for abiding values, an inseparable feature of human life.

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 satis- factions may appear to many people as a complete break with the past. While this age does owe a vast debt to the traditional religions, it is none the less obvious that any religion that can hope to be a synthesizing and dynamic force for today must be shaped for the needs of this age. To establish such a religion is a major necessity of the present. It is a responsibility which rests upon this generation. We therefore affirm the following:

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

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

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

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.

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.

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

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.

EIGHTH: Religious Humanism considers the complete realization of human personality to be the end 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.

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.

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

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.

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.

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.

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.

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.

So stand the theses of religious humanism. Though we consider the religious forms and ideas of our fathers no longer adequate, the quest for the good life is still the central task for mankind. Man is at last becoming aware that he alone is responsible for the realization of the world of his dreams, that he has within himself the power for its achievement. He must set intelligence and will to the task.

[EDITOR'S NOTE: There were 34 signers of this document, including Anton J. Carlson, John Dewey, John H. Dietrich, R. Lester Mondale, Charles Francis Potter, Curtis W. Reese, and Edwin H. Wilson.]

It is forty years since Humanist Manifesto I (1933) appeared. Events since then make that earlier statement seem far too optimistic. Nazism has shown the depths of brutality of which humanity is capable. Other totalitarian regimes have suppressed human rights without ending poverty. Science has sometimes brought evil as well as good. Recent decades have shown that inhuman wars can be made in the name of peace. The beginnings of police states, even in democratic societies, widespread government espionage, and other abuses of power by military, political, and industrial elites, and the continuance of unyielding racism, all present a different and difficult social outlook. In various societies, the demands of women and minority groups for equal rights effectively challenge our generation.

As we approach the twenty-first century, however, an affirmative and hopeful vision is needed. Faith, commensurate with advancing knowledge, is also necessary. In the choice between despair and hope, humanists respond in this Humanist Manifesto II with a positive declaration for times of uncertainty.

As in 1933, humanists still believe that traditional theism, especially faith in the prayer-hearing God, assumed to live and care for persons, to hear and understand their prayers, and to be able to do something about them, is an unproved and outmoded faith. Salvationism, based on mere affirmation, still appears as harmful, diverting people with false hopes of heaven hereafter. Reasonable minds look to other means for survival.

Those who sign Humanist Manifesto II disclaim that they are setting forth a binding credo; their individual views would be stated in widely varying ways. This statement is, however, reaching for vision in a time that needs direction. It is social analysis in an effort at consensus. New statements should be developed to supersede this, but for today it is our conviction that humanism offers an alternative that can serve present-day needs and guide humankind toward the future.

-- Paul Kurtz and Edwin H. Wilson (1973)

The next century can be and should be the humanistic century. Dramatic scientific, technological, and ever-accelerating social and political changes crowd our awareness. We have virtually conquered the planet, explored the moon, overcome the natural limits of travel and communication; we stand at the dawn of a new age, ready to move farther into space and perhaps inhabit other planets. Using technology wisely, we can control our environment, conquer poverty, markedly reduce disease, extend our life-span, significantly modify our behavior, alter the course of human evolution and cultural development, unlock vast new powers, and provide humankind with unparalleled opportunity for achieving an abundant and meaningful life.

The future is, however, filled with dangers. In learning to apply the scientific method to nature and human life, we have opened the door to ecological damage, over-population, dehumanizing institutions, totalitarian repression, and nuclear and bio- chemical disaster. Faced with apocalyptic prophesies and doomsday scenarios, many flee in despair from reason and embrace irrational cults and theologies of withdrawal and retreat.

Traditional moral codes and newer irrational cults both fail to meet the pressing needs of today and tomorrow. False "theologies of hope" and messianic ideologies, substituting new dogmas for old, cannot cope with existing world realities. They separate rather than unite peoples.

Humanity, to survive, requires bold and daring measures. We need to extend the uses of scientific method, not renounce them, to fuse reason with compassion in order to build constructive social and moral values. Confronted by many possible futures, we must decide which to pursue. The ultimate goal should be the fulfillment of the potential for growth in each human personality -- not for the favored few, but for all of humankind. Only a shared world and global measures will suffice.

A humanist outlook will tap the creativity of each human being and provide the vision and courage for us to work together. This outlook emphasizes the role human beings can play in their own spheres of action. The decades ahead call for dedicated, clearminded men and women able to marshal the will, intelligence, and cooperative skills for shaping a desirable future. Humanism can provide the purpose and inspiration that so many seek; it can give personal meaning and significance to human life.

Many kinds of humanism exist in the contemporary world. The varieties and emphases of naturalistic humanism include "scientific," "ethical," "democratic," "religious," and "Marxist" humanism. Free thought, atheism, agnosticism, skepticism, deism, rationalism, ethical culture, and liberal religion all claim to be heir to the humanist tradition. Humanism traces its roots from ancient China, classical Greece and Rome, through the Renaissance and the Enlightenment, to the scientific revolution of the modern world. But views that merely reject theism are not equivalent to humanism. They lack commitment to the positive belief in the possibilities of human progress and to the values central to it. Many within religious groups, believing in the future of humanism, now claim humanist credentials. Humanism is an ethical process through which we all can move, above and beyond the divisive particulars, heroic personalities, dogmatic creeds, and ritual customs of past religions or their mere negation.

We affirm a set of common principles that can serve as a basis for united action -- positive principles relevant to the present human condition. They are a design for a secular society on a planetary scale.

For these reasons, we submit this new Humanist Manifesto for the future of humankind; for us, it is a vision of hope, a direction for satisfying survival.

FIRST: In the best sense, religion may inspire dedication to the highest ethical ideals. The cultivation of moral devotion and creative imagination is an expression of genuine "spiritual" experience and aspiration.

We believe, however, that traditional dogmatic or authoritarian religions that place revelation, God, ritual, or creed above human needs and experience do a disservice to the human species. Any account of nature should pass the tests of scientific evidence; in our judgment, the dogmas and myths of traditional religions do not do so. Even at this late date in human history, certain elementary facts based upon the critical use of scientific reason have to be restated. We find insufficient evidence for belief in the existence of a supernatural; it is either meaningless or irrelevant to the question of survival and fulfillment of the human race. As nontheists, we begin with humans not God, nature not deity. Nature may indeed be broader and deeper than we now know; any new discoveries, however, will but enlarge our knowledge of the natural.

Some humanists believe we should reinterpret traditional religions and reinvest them with meanings appropriate to the current situation. Such redefinitions, however, often perpetuate old dependencies and escapisms; they easily become obscurantist, impeding the free use of the intellect. We need, instead, radically new human purposes and goals.

We appreciate the need to preserve the best ethical teachings in the religious traditions of humankind, many of which we share in common. But we reject those features of traditional religious morality that deny humans a full appreciation of their own potentialities and responsibilities. Traditional religions often offer solace to humans, but, as often, they inhibit humans from helping themselves or experiencing their full potentialities. Such institutions, creeds, and rituals often impede the will to serve others. Too often traditional faiths encourage dependence rather than independence, obedience rather than affirmation, fear rather than courage. More recently they have generated concerned social action, with many signs of relevance appearing in the wake of the "God Is Dead" theologies. But we can discover no divine purpose or providence for the human species. While there is much that we do not know, humans are responsible for what we are or will become. No deity will save us; we must save ourselves.

SECOND: Promises of immortal salvation or fear of eternal damnation are both illusory and harmful. They distract humans from present concerns, from self-actualization, and from rectifying social injustices. Modern science discredits such historic concepts as the "ghost in the machine" and the "separable soul." Rather, science affirms that the human species is an emergence from natural evolutionary forces. As far as we know, the total personality is a function of the biological organism transacting in a social and cultural context. There is no credible evidence that life survives the death of the body. We continue to exist in our progeny and in the way that our lives have influenced others in our culture.

Traditional religions are surely not the only obstacles to human progress. Other ideologies also impede human advance. Some forms of political doctrine, for instance, function religiously, reflecting the worst features of orthodoxy and authoritarianism, especially when they sacrifice individuals on the altar of Utopian promises. Purely economic and political viewpoints, whether capitalist or communist, often function as religious and ideological dogma. Although humans undoubtedly need economic and political goals, they also need creative values by which to live.

-- Ethics --

THIRD: We affirm that moral values derive their source from human experience. Ethics is autonomous and situational needing no theological or ideological sanction. Ethics stems from human need and interest. To deny this distorts the whole basis of life. Human life has meaning because we create and develop our futures. Happiness and the creative realization of human needs and desires, individually and in shared enjoyment, are continuous themes of humanism. We strive for the good life, here and now. The goal is to pursue life's enrichment despite debasing forces of vulgarization, commercialization, and dehumanization.

FOURTH: Reason and intelligence are the most effective instruments that humankind possesses. There is no substitute: neither faith nor passion suffices in itself. The controlled use of scientific methods, which have transformed the natural and social sciences since the Renaissance, must be extended further in the solution of human problems. But reason must be tempered by humility, since no group has a monopoly of wisdom or virtue. Nor is there any guarantee that all problems can be solved or all questions answered. Yet critical intelligence, infused by a sense of human caring, is the best method that humanity has for resolving problems. Reason should be balanced with compassion and empathy and the whole person fulfilled. Thus, we are not advocating the use of scientific intelligence independent of or in opposition to emotion, for we believe in the cultivation of feeling and love. As science pushes back the boundary of the known, humankind's sense of wonder is continually renewed, and art, poetry, and music find their places, along with religion and ethics.

-- The Individual --

FIFTH: The preciousness and dignity of the individual person is a central humanist value. Individuals should be encouraged to realize their own creative talents and desires. We reject all religious, ideological, or moral codes that denigrate the individual, suppress freedom, dull intellect, dehumanize personality. We believe in maximum individual autonomy consonant with social responsibility. Although science can account for the causes of behavior, the possibilities of individual freedom of choice exist in human life and should be increased.

SIXTH: In the area of sexuality, we believe that intolerant attitudes, often cultivated by orthodox religions and puritanical cultures, unduly repress sexual conduct. The right to birth control, abortion, and divorce should be recognized. While we do not approve of exploitive, denigrating forms of sexual expression, neither do we wish to prohibit, by law or social sanction, sexual behavior between consenting adults. The many varieties of sexual exploration should not in themselves be considered "evil." Without countenancing mindless permissiveness or unbridled promiscuity, a civilized society should be a tolerant one. Short of harming others or compelling them to do likewise, individuals should be permitted to express their sexual proclivities and pursue their life-styles as they desire. We wish to cultivate the development of a responsible attitude toward sexuality, in which humans are not exploited as sexual objects, and in which intimacy, sensitivity, respect, and honesty in interpersonal relations are encouraged. Moral education for children and adults is an important way of developing awareness and sexual maturity.

-- Democratic Society --

SEVENTH: To enhance freedom and dignity the individual must experience a full range of civil liberties in all societies. This includes freedom of speech and the press, political democracy, the legal right of opposition to governmental policies, fair judicial process, religious liberty, freedom of association, and artistic, scientific, and cultural freedom. It also includes a recognition of an individual's right to die with dignity, euthanasia, and the right to suicide. We oppose the increasing invasion of privacy, by whatever means, in both totalitarian and democratic societies. We would safeguard, extend, and implement the principles of human freedom evolved from the Magna Carta to the Bill of Rights, the Rights of Man, and the Universal Declaration of Human Rights.

EIGHTH: We are committed to an open and democratic society. We must extend participatory democracy in its true sense to the economy, the school, the family, the workplace, and voluntary associations. Decision-making must be decentralized to include widespread involvement of people at all levels -- social, political, and economic. All persons should have a voice in developing the values and goals that determine their lives. Institutions should be responsive to expressed desires and needs. The conditions of work, education, devotion, and play should be humanized. Alienating forces should be modified or eradicated and bureaucratic structures should be held to a minimum. People are more important than decalogues, rules, proscriptions, or regulations.

NINTH: The separation of church and state and the separation of ideology and state are imperatives. The state should encourage maximum freedom for different moral, political, religious, and social values in society. It should not favor any particular religious bodies through the use of public monies, nor espouse a single ideology and function thereby as an instrument of propaganda or oppression, particularly against dissenters.

TENTH: Humane societies should evaluate economic systems not by rhetoric or ideology, but by whether or not they increase economic well-being for all individuals and groups, minimize poverty and hardship, increase the sum of human satisfaction, and enhance the quality of life. Hence the door is open to alternative economic systems. We need to democratize the economy and judge it by its responsiveness to human needs, testing results in terms of the common good.

ELEVENTH: The principle of moral equality must be furthered through elimination of all discrimination based upon race, religion, sex, age, or national origin. This means equality of opportunity and recognition of talent and merit. Individuals should be encouraged to contribute to their own betterment. If unable, then society should provide means to satisfy their basic economic, health, and cultural needs, including, wherever resources make possible, a minimum guaranteed annual income. We are concerned for the welfare of the aged, the infirm, the disadvantaged, and also for the outcasts -- the mentally retarded, abandoned, or abused children, the handicapped, prisoners, and addicts -- for all who are neglected or ignored by society. Practicing humanists should make it their vocation to humanize personal relations.

We believe in the right to universal education. Everyone has a right to the cultural opportunity to fulfill his or her unique capacities and talents. The schools should foster satisfying and productive living. They should be open at all levels to any and all; the achievement of excellence should be encouraged. Innovative and experimental forms of education are to be welcomed. The energy and idealism of the young deserve to be appreciated and channeled to constructive purposes.

We deplore racial, religious, ethnic, or class antagonisms. Although we believe in cultural diversity and encourage racial and ethnic pride, we reject separations which promote alienation and set people and groups against each other; we envision an integrated community where people have a maximum opportunity for free and voluntary association.

We are critical of sexism or sexual chauvinism -- male or female. We believe in equal rights for both women and men to fulfill their unique careers and potentialities as they see fit, free of invidious discrimination.

-- World Community --

TWELFTH: We deplore the division of humankind on nationalistic grounds. We have reached a turning point in human history where the best option is to transcend the limits of national sovereignty and to move toward the building of a world community in which all sectors of the human family can participate. Thus we look to the development of a system of world law and a world order based upon transnational federal government. This would appreciate cultural pluralism and diversity. It would not exclude pride in national origins and accomplishments nor the handling of regional problems on a regional basis. Human progress, however, can no longer be achieved by focusing on one section of the world, Western or Eastern, developed or underdeveloped. For the first time in human history, no part of humankind can be isolated from any other. Each person's future is in some way linked to all. We thus reaffirm a commitment to the building of world community, at the same time recognizing that this commits us to some hard choices.

THIRTEENTH: This world community must renounce the resort to violence and force as a method of solving international disputes. We believe in the peaceful adjudication of differences by international courts and by the development of the arts of negotiation and compromise. War is obsolete. So is the use of nuclear, biological, and chemical weapons. It is a planetary imperative to reduce the level of military expenditures and turn these savings to peaceful and people-oriented uses.

FOURTEENTH: The world community must engage in cooperative planning concerning the use of rapidly depleting resources. The planet earth must be considered a single ecosystem. Ecological damage, resource depletion, and excessive population growth must be checked by international concord. The cultivation and conservation of nature is a moral value; we should perceive ourselves as integral to the sources of our being in nature. We must free our world from needless pollution and waste, responsibly guarding and creating wealth, both natural and human. Exploi- tation of natural resources, uncurbed by social conscience, must end.

FIFTEENTH: The problems of economic growth and development can no longer be resolved by one nation alone; they are worldwide in scope. It is the moral obligation of the developed nations to provide -- through an international authority that safeguards human rights -- massive technical, agricultural, medical, and economic assistance, including birth control techniques, to the developing portions of the globe. World poverty must cease. Hence extreme disproportions in wealth, income, and economic growth should be reduced on a worldwide basis.

SIXTEENTH: Technology is a vital key to human progress and development. We deplore any neo-romantic efforts to condemn indiscriminately all technology and science or to counsel retreat from its further extension and use for the good of humankind. We would resist any moves to censor basic scientific research on moral, political, or social grounds. Technology must, however, be carefully judged by the consequences of its use; harmful and destructive changes should be avoided. We are particularly disturbed when technology and bureaucracy control, manipulate, or modify human beings without their consent. Technological feasibility does not imply social or cultural desirability.

SEVENTEENTH: We must expand communication and transportation across frontiers. Travel restrictions must cease. The world must be open to diverse political, ideological, and moral viewpoints and evolve a worldwide system of television and radio for information and education. We thus call for full international cooperation in culture, science, the arts, and technology across ideological borders. We must learn to live openly together or we shall perish together.

IN CLOSING: The world cannot wait for a reconciliation of competing political or economic systems to solve its problems. These are the times for men and women of goodwill to further the building of a peaceful and prosperous world. We urge that parochial loyalties and inflexible moral and religious ideologies be transcended. We urge recognition of the common humanity of all people. We further urge the use of reason and compassion to produce the kind of world we want -- a world in which peace, prosperity, freedom, and happiness are widely shared. Let us not abandon that vision in despair or cowardice. We are responsible for what we are or will be. Let us work together for a humane world by means commensurate with humane ends. Destructive ideological differences among communism, capitalism, socialism, conservatism, liberalism, and radicalism should be overcome. Let us call for an end to terror and hatred. We will survive and prosper only in a world of shared humane values. We can initiate new directions for humankind; ancient rivalries can be superseded by broad-based cooperative efforts. The commitment to tolerance, understanding, and peaceful negotiation does not necessitate acquiescence to the status quo nor the damming up of dynamic and revolutionary forces. The true revolution is occurring and can continue in countless nonviolent adjustments. But this entails the willingness to step forward onto new and expanding plateaus. At the present juncture of history, commitment to all humankind is the highest commitment of which we are capable; it transcends the narrow allegiances of church, state, party, class, or race in moving toward a wider vision of human potentiality. What more daring a goal for humankind than for each person to become, in ideal as well as practice, a citizen of a world community. It is a classical vision; we can now give it new vitality. Humanism thus interpreted is a moral force that has time on its side. We believe that humankind has the potential, intelligence, goodwill, and cooperative skill to implement this commitment in the decades ahead.

We, the undersigned, while not necessarily endorsing every detail of the above, pledge our general support to Humanist Manifesto II for the future of humankind. These affirmations are not a final credo or dogma but an expression of a living and growing faith. We invite others in all lands to join us in further developing and working for these goals.

[EDITOR'S NOTE: Thousands of names have been added to the list of signatories which followed the original Humanist Manifesto II, published in the September/October 1973 issue of The Humanist magazine by the American Humanist Association. You may become a signer yourself by contacting the AHA at the address below.]

Humanist Manifesto 2000

Drafted by Professor Paul Kurtz, International Academy of Humanism, USA

Humanism is an ethical, scientific, and philosophical outlook that has changed the world. Its heritage traces back to the philosophers and poets of ancient Greece and Rome, Confucian China, and the Charvaka movement in classical India. Humanist artists, writers, scientists, and thinkers have been shaping the modern era for over half a millennium. Indeed, humanism and modernism have often seemed synonymous for humanist ideas and values express a renewed confidence in the power of human beings to solve their own problems and conquer uncharted frontiers.

For the first time in human history we possess the means provided by science and technology to ameliorate the human condition, advance happiness and freedom, and enhance human life for all people on this planet.

The unique message of humanism on the current world scene is its commitment to scientific naturalism. Most world views accepted today are spiritual, mystical, or theological in character. They have their origins in ancient pre-urban, nomadic, and agricultural societies of the past, not in the modern industrial or postindustrial global information culture that is emerging. Scientific naturalism enables human beings to construct a coherent world view disentangled from metaphysics or theology and based on the sciences.

Humanists have consistently defended the beneficent values of scientific technology for human welfare. Philosophers from Francis Bacon to John Dewey have emphasized the increased power over nature that scientific knowledge affords and how it can contribute immeasurably to human advancement and happiness.

The realization of the highest ethical values is essential to the humanist outlook. We believe that growth of scientific knowledge will enable humans to make wiser choices. In this way there is no impenetrable wall between fact and value, is and ought. Using reason and cognition will better enable us to appraise our values in the light of evidence and by their consequences.

The overriding need of the world community today is to develop a new Planetary Humanism-one that seeks to preserve human rights and enhance human freedom and dignity, but also emphasizes our commitment to humanity as a whole. The underlying ethical principle of Planetary Humanism is the need to respect the dignity and worth of all persons in the world community.

To fulfill our commitment to Planetary Humanism, we offer a Planetary Bill of Rights and Responsibilities, which embodies our planetary commitment to the well-being of humanity as a whole. It incorporates the Universal Declaration of Human Rights, but goes beyond it by offering some new provisions. Many independent countries have sought to implement these provisions within their own national borders. But there is a growing need for an explicit Planetary Bill of Rights and Responsibilities that applies to all members of the human species.

Many of the high ideals that emerged following the Second World War, and that found expression in such instruments as the Universal Declaration of Human Rights, have waned through the world. If we are to influence the future of humankind, we will need to work increasingly with and through the new centers of power and influence to improve equity and stability, alleviate poverty, reduce conflict, and safeguard the environment.

The urgent question in the twenty-first century is whether humankind can develop global institutions to address these problems. Many of the best remedies are those adopted on the local, national, and regional level by voluntary, private, and public efforts. One strategy is to seek solutions through free-market initiatives; another is to use international voluntary foundations and organizations for educational and social development. We believe, however, that there remains a need to develop new global institutions that will deal with the problems directly and will focus on the needs of humanity as a whole. These include the call for a bicameral legislature in the United Nations, with a World Parliament elected by the people, an income tax to help the underdeveloped countries, the end of the veto in the Security Council, an environmental agency, and a world court with powers of enforcement.

Finally, and perhaps most importantly, as members of the human community on this planet we need to nurture a sense of optimism about the human prospect. Although many problems may seem intractable, we have good reasons to believe that we can marshal our talent to solve them, and that by goodwill and dedication a better life will be attainable by more and more members of the human community. Planetary humanism holds forth great promises for humankind. We wish to cultivate a sense of wonder and excitement about the potential opportunities for realizing enriched lives for ourselves and for generations yet to be born.

All Copyright by the American Humanist Association

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