Humanist
Manifesto II
Source
Preface
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, clear-minded 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.
Religion
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 lifestyles 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. Exploitation
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.
Humanity As a Whole
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.
Lionel Able, Prof. of English, State Univ. of New York at Buffalo
Khoren Arisian, Board of Leaders, NY Soc. for Ethical Culture
Isaac Asimov, author
George Axtelle, Prof. Emeritus, Southern Illinois Univ.
Archie J. Bahm, Prof. of Philosophy Emeritus, Univ. of N.M.
Pual H. Beattie, Pres., Fellowship of Religious Humanists
Keith Beggs, Exec. Dir., American Humanist Association
Malcolm Bissell, Prof. Emeritus, Univ. of Southern California
H. J. Blackham, Chm., Social Morality Council, Great Britain
Brand Blanshard, Prof. Emeritus, Yale University
Paul Blanshard, author
Joseph L. Blau, Prof. of Religion, Columbia University
Sir Hermann Bondi, Prof. of Math., King's Coll., Univ. of London
Howard Box, Leader, Brooklyn Society for Ethical Culture
Raymond B. Bragg, Minister Emer., Unitarian Ch., Kansas City
Theodore Brameld, Visiting Prof., C.U.N.Y.
Brigid Brophy, author, Great Britain
Lester R. Brown, Senior Fellow, Overseas Development Council
Betty Chambers, Pres., American Humanist Association
John Ciardi, poet
Francis Crick, M.D., Great Britain
Arthur Danto, Prof. of Philosophy, Columbia University
Lucien de Coninck, Prof., University of Gand, Belgium
Miriam Allen deFord, author
Edd Doerr, Americans United for Separation of Church and State
Peter Draper, M.D., Guy's Hospital Medical School, London
Paul Edwards, Prof. of Philosophy, Brooklyn College
Albert Ellis, Exec. Dir., Inst. Adv. Study Rational Psychotherapy
Edward L. Ericson, Board of Leaders, NY Soc. of Ethical Culture
H. J. Eysenck, Prof. of Psychology, Univ. of London
Roy P. Fairfield, Coordinator, Union Graduate School
Herbert Feigl, Prof. Emeritus, Univ. of Minnesota
Raymond Firth, Prof. Emeritus of Anthropology, Univ. of London
Antony Flew, Prof. of Philosophy, The Univ., Reading, England
Kenneth Furness, Exec. Secy., British Humanist Association
Erwin Gaede, Minister, Unitarian Church, Ann Arbor, Mich.
Richard S. Gilbert, Minister, First Unitarian Ch., Rochester, N.Y.
Charles Wesley Grady, Minister, Unit. Univ. Ch., Arlington, Ma.
Maxine Greene, Prof., Teachers College, Columbia University
Thomas C. Greening, Editor, Journal of Humanistic Psychology
Alan F. Guttmacher, Pres., Planned Parenthood Fed. of America
J. Harold Hadley, Min., Unit. Univ. Ch., Pt. Washington, N.Y.
Hector Hawton, Editor, Questions, Great Britain
Eustace Haydon, Prof. Emeritus of History of Religions
James Hemming, Psychologist, Great Britain
Palmer A. Hilty, Adm. Secy., Fellowship of Religious Humanists
Hudson Hoagland, Pres. Emeritus, Worcester Fdn. for Exper. Bio
Robert S. Hoagland, Editor, Religious Humanism
Sidney Hook, Prof. Emeritus of Philosophy, New York University
James F. Hornback, Leader, Ethical Society of St Louis
James M Hutchinson, Minister Emer., First Unit. Ch., Cincinnati
Mordecai M. Kaplan, Rabbi, Fndr. of Jewish Reconstr. Movement
John C. Kidneigh, Prof. of Social Work., Univ. of Minnesota
Lester A. Kirdendall, Prof. Emeritus, Oregon State Univ.
Margaret Knight, Univ. of Aberdeen, Scotland
Jean Kotkin, Exec. Secy., American Ethical Union
Richard Kostelanetz, poet
Paul Kurtz, Editor, The Humanist
Lawrence Lader, Chm., Natl. Assn. for Repeal of Abortion Laws
Edward Lamb, Pres., Lamb Communications, Inc.
Corliss Lamont, Chm., Natl. Emergency Civil Liberties Comm.
Chauncey D. Leake, Prof., Univ. of California, San Francisco
Alfred McC. Lee, Prof. Emeritus, Soc.-Anthropology, C.U.N.Y.
Elizabeth Briant Lee, author
Christopher Macy, Dir., Rationalist Press Assn., Great Britain
Clorinda Margolis, Jefferson Comm. Mental Health Cen., Phila.
Joseph Margolis, Prof. of Philosophy, Temple Univ.
Harold P. Marley, Ret. Unitarian Minister
Floyd W. Matson, Prof. of American Studies, Univ. of Hawaii
Lester Mondale, former Pres., Fellowship of Religious Humanists
Lloyd Morain, Pres., Illinois Gas Company
Mary Morain, Editorial Bd., Intl. Soc. of General Semantics
Charles Morris, Prof. Emeritus, Univ. of Florida
Henry Morgentaler, M.D., Past Pres., Humanist Assn. of Canada
Mary Mothersill, Prof. of Philosophy, Bernard College
Jerome Nathanson, Chm. Bd. of Leaders, NY Soc. Ethical Culture
Billy Joe Nichols, Minister, Richardson Unitarian Church, Texas
Kai Nielsen, Prof. of Philosophy, Univ. of Calgary, Canada
P. H. Nowell-Smith, Prof. of Philosophy, York Univ., Canada
Chaim Perelman, Prof. of Philosophy, Univ. of Brussels, Belgium
James W. Prescott, Natl, Inst. of Child Health and Human Dev.
Harold J. Quigley, Leader, Ethical Humanist Society of Chicago
Howard Radest, Prof. of Philosophy, Ramapo College
John Herman Randall, Jr., Prof. Emeritus, Columbia Univ.
Oliver L. Reiser, Prof. Emeritus, Univ. of Pittsburgh
Robert G. Risk, Pres., Leadville Corp.
Lord Ritchie-Calder, formerly Univ. of Edinburgh, Scotland
B. T. Rocca, Jr., Consultant, Intl. Trade and Commodities
Andre H. Sakharov, Academy of Sciences, Moscow, U.S.S.R.
Sidney H. Scheuer, Chm., Natl, Comm. for an Effective Congress
Herbert W. Schneider, Prof. Emeritus, Claremont Grad. School
Clinton Lee Scott, Universalist Minister, St Petersburgh, Fla.
Roy Wood Sellars, Prof. Emeritus, Univ. of Michigan
A. B. Shah, Pres., Indian Secular Society
B. F. Skinner, Prof. of Psychology, Harvard Univ.
Kenneth J. Smith, Leader, Philadelphia Ethical Society
Matthew Ies Spetter, Chm., Dept. Ethics, Ethical Culture Schools
Mark Starr, Chm., Esperanto Info. Center
Svetozar Stojanovic, Prof. Philosophy, Univ. Belgrade, Yugoslavia
Harold Taylor, Project Director, World University Student Project
V. T. Thayer, author
Herbert A. Tonne, Ed. Board, Journal of Business Education
Jack Tourin, Pres., American Ethical Union
E. C. Vanderlaan, lecturer
J. P. van Praag, Chm., Intl. Humanist and Ethical Union, Utrecht
Maurice B. Visscher, M.D., Prof. Emeritus, Univ. of Minnesota
Goodwin Watson, Assn. Coordinator, Union Graduate School
Gerald Wendt, author
Henry N. Wieman, Prof. Emeritus, Univ. of Chicago
Sherwin Wine, Rabbi, Soc. for Humanistic Judaism
Edwin H. Wilson, Ex. Dir. Emeritus, American Humanist Assn.
Bertram D. Wolfe, Hoover Institution
Alexander S. Yesenin-Volpin, mathematician
Marvin Zimmerman, Prof. of Philosophy, State Univ. NY at Bflo.
Additional Signers
Gina Allen, author
John C. Anderson, Humanist Counselor
Peter O. Anderson, Assistant Professor, Ohio State University
William F. Anderson, Humanist Counselor
John Anton, Professor, Emory University
Sir Alfred Ayer, Professor, Oxford, Great Britain
Celia Baker
Ernest Baker, Associate Professor, University of the Pacific
Marjorie S. Baker, Ph.D.,Pres., Humanist Community of San Francisco
Henry S. Basayne, Assoc. Exec. Off., Assn. for Humanistic Psych.
Walter Behrendt, Vice Pres., European Parliament, W. Germany
Robert O. Boothe, Prof. Emer., Cal. Polytechnic
W. Bonness, Pres. Bund Freirelgioser Gemeinden, Germany
Clement A. Bosch
Madeline L. Bosch
Bruni Boyd, Vice Pres., American Ethical Union
J. Lloyd Brereton, ed., Humanist in Canada
Nancy Brewer, Humanist Counselor
D. Bronder, Bund Freirelgioser Gemeinden, West Germany
Charles Brownfield, Asst. Prof., Queensborough Community College, CUNY
Costantia Brownfield, R. N.
Margaret Brown, Assoc. Prof., Oneonta State Univ. College
Beulah L. Bullard, Humanist Counselor
Joseph Chuman, Leader, Ethical Soc. of Essex Co.
Gordon Clanton, Asst. Prof., Trenton State College
Daniel S. Collins, Leader, Unitarian Fellowship of Jonesboro, Ark.
Wm Creque, Pres., Fellowship of Humanity, Oakland, Ca.
M. Benjamin Dell, Dir., Amer. Humanist Assn.
James Durant IV, Prof., Polk Comm. College Winter Haven, Fla.
Gerald A. Ehrenreich, Assoc. Prof., Univ. of Kansas School of Medicine
Marie Erdmann, Teacher, Campbell Elementary School
Robert L. Erdmann, Ph.D., IBM
Hans S. Falck, Disting. Professor, Menninger Foundation
James Farmer, Director, Public Policy Training Institute
Ed Farrar
Joe Felmet, Humanist Counselor
Thomas Ferrick, Leader, Ethical Society of Boston
Norman Fleishman, Exec. Vice Pres., Planned Parenthood World Population,
Los Angeles
Joseph Fletcher, Visiting Prof., Sch. of Medicine, Univ. of Virginia
Douglas Frazier, Leader, American Ethical Union
Betty Friedan, Founder, N.O.W.
Harry M. Geduld, Professor, Indiana University
Roland Gibson, President, Art Foundation of Potsdam. N.Y.
Aron S. Gilmartin, Minister, Mt. Diablo Unitarian Church, Walnut Creek,
Ca.
Anabelle Glasser, Director, American Ethical Union
Rebecca Goldblum, Director, American Ethical Union
Louis R. Gomberg, Humanist Counselor
Harold N. Gordon, Vice President, American Ethical Union
Sol Gordon, Professor, Syracuse University
Theresa Gould, American Ethical Union
Gregory O. Grant, Captain, USAF
Ronald Green, Asst. Professor, New York University
LeRue Grim, Secretary, American Humanist Association
S. Spencer Grin, Publisher, Saturday Review/World
Josephine R. Gurbarg, Secy., Humanist Society of Greater Philadelphia
Samuel J. Garbarg
Lewis M. Gubrud, Executive Director, Mediators Fellowship, Providence,
R.I.
Frank A. Hall, Minister, Murray Univ. Church, Attleboro, Mass.
Harold Hansen, President, Space Coast Chapter, AHA
Abul Hasanat, Secretary, Bangladesh Humanist Society
Ethelbert Haskins, Director, American Humanist Association
Lester H. Hayes, Public Relations Director, American Income Life Insurance
Company
Donald E. Henshaw, Humanist Counselor
Alex Hershaft, Principal Scientist, Booz Allen Applied Research
Ronald E. Hestand, author and columnist
Irving Louis Horowitz, editor, Society
Warren S. Hoskins, Humanist Counselor
Mark W. Huber, Director, American Ethical Union
Harold J. Hutchinson, Humanist Counselor
Sir Julian Huxley, former head, UNESCO, Great Britain
Arthur M. Jackson, Exec. Dir., Humanist Community of San Jose; Treasurer,
American Humanist Association
Linda R. Jackson, Director, American Humanist Association
Steven Jacobs, former President, American Ethical Union
Thomas B. Johnson, Jr., consulting psychologist
Robert Edward Jones, Exec. Dir., Joint Washington Office for Social
Concern
Marion Kahn, Pres., Humanist Society of Metropolitan New York
Alec E. Kelley, Professor, University of Arizona
Marvin Kohl, Professor, SUNY at Fredonia
Frederick C. Kramer, Humanist Counselor
Eugene Kreves, Minister, DuPage Unit. Church, Naperville, Ill.
Pierre Lamarque, France
Helen B. Lamb, economist
Jerome D. Lang, Pres., Humanist Assoc. of Greater Miami, Fla.
Harvey Lebrun, Chairman, Chapter Assembly, AHA
Helen Leibson, President, Philadelphia Ethical Society
John F. MacEnulty, Jr., Pres., Humanist Soc. of Jacksonville, Fla.
James T. McCollum, Humanist Counselor
Vashti McCollum, former President of AHA
Russell L. McKnight, Pres., Humanist Association of Los Angeles
Ludlow P. Mahan, Jr., Pres., Humanist Chapter of Rhode Island
Andrew Malleson, M.D., psychiatrist
Clem Martin, M.D.
James R. Martin, Humanist Counselor
Stanley E. Mayabb, Co-Fndr.; Humanist Group of Vacaville and Men's
Colony, San Louis Obispo
Zhores Medvedev, scientist, U.S.S.R.
Abeldardo Mena, M.D., senior psychiatrist, V.A. Hospital, Miami, Fla.
Jacques Monod, Institut Pasteur, France
Herbert J. Muller, Professor, University of Indiana
Robert J. Myler, Title Officer, Title Insurance & Trust Company
Gunnar Myrdal, Professor, University of Stockholm, Sweden
H. Kyle Nagel, Minister, Unit. Univ. Church of Kinston, N.C.
Dorothy N. Naiman, Professor Emerita, Lehman College, CUNY
Muriel Neufeld, Executive Committee, American Ethical Union
Walter B. Neumann, Treasurer, American Ethical Union
G. D. Parikh, Indian Radical Humanist Association, India
Eleanor Wright Pelrine, author, Canada
Bernard Porter, President, Toronto Humanist Association
William Earl Proctor, Jr., President, Philadelphia area, AHA
Gonzalo Quiogue, Vice Pres., Humanist Assn. of the Philippines
James A. Rafferty, Lecturer, USIU School of Human Behavior
Anthony F. Rand, President, Humanist Society of Greater Detroit
Philip Randolph, President, A. Philip Randolph Institute
Ruth Dickinson Reams, President, Humanist Association National Capital
Area
Jean-Francois Revel, journalist, France
Bernard L. Riback, Humanist Counselor
B. T. Rocca, Sr., President, United Secularists of America
M. L. Rosenthal, Professor, New York University
Jack C. Rubenstein, Executive Committee, AEU
Joseph R. Sanders, Professor, University of West Florida
William Schulz, Ph.D. cand., Meadville/Lombard, Univ. of Chicago
Walter G. Schwartz, Dir., Humanist Com. of San Francisco
John W. Sears, clinical psychologist
Naomi Shaw, Pres., National Women's Conference, AEU
R. L. Shuford, III, Instructor, Charlotte County Day School
Sidney Siller, Chm. Comm. for Fair Divorce and Alimony Laws
Joell Silverman, Chm., Religious Education Committee, AEU
Warren A. Smith, Pres., Variety Sound Corp.
A. Solomon, coordinator, Indian Secular Society
Robert Stone
Robert M. Stein, Co-Chairman, Public Affairs Committee, AEU
Stuart Stein, Director, American Ethical Union
Arnold E Sylvester
Emerson Symonds, Director, Sensory Awareness Center
Carolyn Symonds, marriage counselor
Ward Tabler, Visiting Professor, Starr King School
Barbara M. Tabler
V. M. Tarkunde, Pres., All Indian Radical Humanist Assn., India
Erwin Theobold, Instructor, Pasadena City College
Ernest N. Ukpaby, Dean, University of Nigeria
Renate Vambery, Ethical Soc. of St. Louis, President, AHA St Louis
Chapter
Nick D. Vasileff, St. Louis Ethical Society
Robert J. Wellman, Humanist Chaplain, C. W. Post Center, Long Island
University
May H. Weis, UN Representative for IHEU
Paul D. Weston, Leader, Ethical Culture Society of Bergen County
Georgia H. Wilson, retired, Political Sc. Dept., Brooklyn College
H. Van Rensselaer Wilson, Prof., Emer., Brooklyn College
James E. Woodrow, Exec. Dir., Asgard Enterprises, Inc.
Copyright © 1973 by the American Humanist Association
Continue—Humanist Manifesto III
