Free inquiry and free development in a free world: the enlarged cultural and historical perspective-l'humanité oblige or humanity obliges

Marc Campine*

Comparative chronology in a chronological community?

Since the dawn of time, since the beginning of the chronology of Homo Sapiens, our direct ancestors diversified and spread over the entire world, resulting in a multitude of histories and cultures. The possible relationship with other branches of the human tree at the beginning of our chronology can unfortunately not be treated: essentially we remain at present as one, as one human species. It has, however, been just recently in our chronology that humankind has once again come together in a world, within a framework stretching all over our planet, essentially living in a global village. A variety of histories have come together, and humankind, interlinked, continues its path necessarily together. The challenges posed to humanity regarding global development, and beyond, appear 'historically' without precedent. What values will allow continuing development of humanity? Are we furthermore in need of a recalibrated, a new chronology?

The human being in a human world?

Recognition of the human condition, relatively determining relationships to environments appears most essential. Biology has always been a factor. Strangely enough, only relatively recently through scientific endeavors, whilst studying the entire spectrum, the entire Umwelt, the biological condition of the human being, with its inherent 'logic' and its resulting predispositions, became an acknowledged fact. Apparently, however, sometimes only reluctant. One is tempted to wonder-why? We can refer to the works of Richard Dawkins, Desmond Morris, Julian Huxley, and others as well for, essentially, an analysis of the 'nature of things', the most distinguished human being added.

Compared to other living entities, human beings appear to possess, besides a degree of compatible biological dispositions, enhanced degrees of 'freedom', an enhanced set of capabilities to conceptualize and to intervene in the surrounding world. It has been debated in the philosophical realm, during respectable amounts of time already, to what extent 'human freedom' is guaranteed, and to what extent the 'human being' is determined. However, sincere incorporation of biological data other than to possibly cure illness has appeared, to put it carefully, somewhat problematic, not only in the philosophical realm. Meanwhile, humanity continued its activity. The filling-in of the degree of freedom of humankind, compared to other biological entities, to conceptualize and construct its own world has, apparently, throughout our chronology been at stake in battles between worlds of ideas. These battles sometimes generated quite interesting thought-structures and expanding human horizons of insight, even though not all systems were equally realistic while accounting for the 'natural' parameters.

Humanity for a humane world?

Birth, youth, procreation, old age and death, together with related existential experiences such as pain and joy, are experiences that humans share and which they share, intelligibly or not, with other living beings. These facts have resulted in questions and answers regarding the 'nature' of being. Whereas 'eternal' questions remained the same, answers often seemed inadequate for human beings. Continuing intellectual activity of humankind can be observed in refining these questions and validating the answers. The related human condition is, however, universal throughout time and geography. How are we to relate these 'eternal' questions and possible answers to our present global framework and our technological world, to the world of instant communication and instant intervention that humanity has created and continues to create? A humane world for humanity?

Humankind and Humanism-an essentially enlarged cultural-historical perspective

The latest 'segment' of 'temporal' perception has witnessed the rise of the humanist tradition as an institutionalized fact, as a recognized denomination, next to other denominations traditionally described as religions within the 'geographical' entity described as 'the West'. By no means, however, humanist thought and humanist conceptual heritage is limited to a region perceived as 'the West'. Humanism is a world affair, predispositions and parallels to it can be found in different geographical locations, throughout different timeframes. East-West interactions, for instance, also played an important role in the interactive development of Humanism, as recent academic research has shown. Essentially, various cultural-historical branches of Humanism have come together in our present-day world. Within the dynamism of various renaissances, such as the Western whirlwind Humanist Renaissance with capital R, released from the fifteenth century onwards, IHEU, with an acknowledgement of the enlarged cultural-historical perspective, can be considered as the judicial heir, an NGO following present international law, of the various regional renaissances, resulting in an organization, stimulating further development of a World-Renaissance, a Highlife, in which the human being will come to its own.

Humanism and humankind-freedom of inquiry, freedom of development, freedom in the world and traditions of freedom

It has, however, in all time and in all places been a disposition within human beings to think freely, and accordingly to develop freely in a constructive way: mentioned dispositions can be traced back within a variety of cultural-historical traditions. Being concerned with development of the whole of human potential in an objectified way, the principle of free inquiry is an essential point of departure for Humanism, stimulating free development-guiding principles within this perspective can be considered as freedom of belief, as well as freedom of make-belief, in necessary juxtaposition towards one another. Within the framework of our present-day world, taking the possible enlarged cultural-historical perspective into account, one needs to refer to the essential contributions of the fourteenth IHEU conference, with its theme 'Humanism for happiness and development', held in Mumbai, India, 1999, regarding further development of the humanist tradition and the human potential, such as brought to bear by the efforts of the then newly appointed IHEU Executive director, Babu Gogineni. Here, through a paper, it proved possible for me to disclose for the first time scientific data regarding the importance of the enlarged cultural-historical perspective, related to the need of interdenominational research, for Humanism, as an expression of research in the field of Humanist thought and comparative philosophy. Furthermore, centered around the theme East-West interactions, it proved possible to support the conference with a further, academically elaborated framework-influences of Eastern thought regarding Humanism through Ibn Rushd and the philosophy of Gautama would be treated. The present article is a brief elaboration of the same research conducted by myself in relationship to Humanism for the world of which IHEU is a genuine expression.

Comparative philosophy in a comparative world-interdenominational research and Humanist thought

Secular societies appreciated by Humanism allow existence and interaction between various denominations within a same administrative area, ranging from, for instance, regional Western Europe to the global United Nations, creating exceptional possibilities regarding comparative research between various denominations, often in configurations unedited in human chronology. For the academic researcher in the field of humanist thought this implies possible related commitment to further introduce humanist conceptual heritage into the world of ideas, thereby possibly further contributing to Comparative philosophy in a comparative world. Advocating a secular-democratic society, Humanism contributes to an exceptional frame of reference regarding research and exchange of thoughts between denominations. Given its commitment to the framework allowing interaction and dialogue, Humanism, with its rich conceptual heritage, should not remain on the sidelines concerning constructive dialogue. The shown enlarged cultural-historical perspective inherent within humanist heritage, already creates possible frameworks stimulating and catalyzing encounters. Within this perspective, constructive exchange of thoughts can be mentioned between the Humanist and the Buddhist tradition in the region inhabited by the author. As an applied research-project in the field of comparative philosophy that proved possible for me to develop, the Humanist tradition would co-organize the first conference organizing and institutionalizing Buddhism. Whereas the Buddhist tradition would adopt humanist principles with regard to the secular society, the intellectual interaction would place the human potential within an enlarged conceptual perspective. Efforts in consolidating an academic basis for well-founded interdenominational research, through the discipline of Comparative philosophy in relationship to Humanist thought, by myself continue. Among others, it appeared and appears essential to me, regarding human rights, human dignity, to be aware of antecedents in interaction and exchange of ideas, between various cultural-historical groups, as possible enlarged frame of reference, for continued interaction.

Chronological conception and compatible chronology

During sustained comparative philosophical research, various cultural-historical denominations, with their own appreciation of human chronology and chronological reference points, became objectified clear to me, often theoretically excluding one another concerning perceived positions in human chronology, through overlapping and/or conflicting chronological appreciations. The larger variety of denominations maintain a general temporal frame of reference, organizing and developing human activity, foremost striking me as contributing to a unique perception of the world in the systems concerned. Shared perception of a timeframe clearly contributes to strength and endurance of various denominational communities. Chronological conception of the conceptual human being appears paramount.

Universal chronology in a united community

Common chronological appreciation by conceptual human beings clearly constructively contributes to continued development of communities-At present our world has become a global community allowing constructive global participation to the development of the human project. I therefore want to argue the importance of a shared, universal chronology, independent of specific denominations, stimulating the sense of belonging of the human being to a united community. As the founding of the United Nations epitomizes a united commitment to a united community, I would like to advance the inauguration of the UN as a reference-mark, recalibrating chronological conception, maintaining an utmost respect for temporal appreciations within particular denominational structures. Advancement of such commitment as a human and humanist cause, underlining the importance of shared human effort to developing a humane world, would be most appreciated by myself. Derived from the founding of the UN, the human project has continued to develop for over fifty cycles of UN chronology, in the UN Era within our developing united world-community. During the fiftieth anniversary of IHEU, the UN Era will have developed into its 57th year.

Humanist endeavour in a humanist era

Noticing observed commitment to collective chronology, within various cultural-historical denominational communities, it strikes me that, at present, the humanist world has retained the standard Western chronological conception, essentially derived from a 'western' religious denominational community. In this year of celebration, I would like to delineate the importance of a shared chronology for the humanist denomination, the introduction of a Humanist Era. Appreciating the landmark event of the celebration of the inauguration of IHEU as a genuine commitment to universal Humanism, fifty years ago, we, together as humanists, can consider ourselves at present as living in the Glorious Year 50, Humanist Era, he.

Humankind in a humane world: l'humanité oblige-humanity obliges

Humanism as a humane expression of genuine commitment towards human development can at present be acknowledged as a genuine tradition. Given the degree of freedom of humankind to conceptualize and to construct its own world, compared to other living beings, with unprecedented dispositions to intervene in the natural world, the enhanced responsibility of humankind towards itself and its surroundings becomes apparent. Having to deal with complexities of construction, humankind should retain its commitment towards maintaining and developing a dignified society. Eternal questions will continue to be refined, although answers will remain partial. Whereas development of a humane world for humankind has always been associated with inquiry, research and education, the whole of human possibilities should be allowed to be developed, objectively and constructively, honouring the whole of human potential-l'humanité oblige, humanity obliges.

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* Marc Campine (1968, Belgium) is researcher in the field of Comparative philosophy and humanist thought at Brussels Free University (vub). Having British and French cultural roots and living in Flanders, Belgium, he is committed to the human project by an existential appreciation of cultural diversity. Within the framework of the Benelux countries he delivered the first contribution in the field of Comparative philosophy during the annual Day of Philosophy in 1996.

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International Humanist and Ethical Union 1952-2002
Past, present and future
Bert Gasenbeek and Babu Gogineni (eds.)
Copyright © 2002 by De Tijdstroom uitgeverij.
Republished 2006 at http://www.iheu.org with permission
ISBN 90 5898 041 3 nur 730, 740
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