Humanist Manifesto I (1933)

First: Religious Humanists regard the universe as self-existing and not created.

Second: Humanism believes that Humanity is a part of nature and that it 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 Humanity’s religious culture and civilization, as clearly depicted by anthropology and history, are the product of a gradual development due to its interaction with their natural environment and with their 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; 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 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 a Human’s life and seeks its development and fulfillment in the here and now.

Ninth: In the place of the old attitudes involved in worship and prayer the Humanist finds their 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: Humanity will learn to face the crises of life in terms of his knowledge of their naturalness and probability. Reasonable and Humanly attitudes will be fostered by education and supported by custom. We therefore assume that Humanism will take the path of social and mental hygiene and discourage sentimental and unreal hopes and wishful thinking.

Twelvth: Believing that religion must work increasingly for joy in living, Religious Humanists aim to foster the creative in Humanity 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: 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.