The seminar on ‘Dignity of life – Dignity of death’ contained presentations on ‘the values of the diversity of life’, ‘a criticism of the concept of normality as a basis for the dignity of life’, a ‘Humanist perspective on death in the Western tradition’ and two talks on funerals.

Lars Gunnar Lingas, the Secretary General of the Norwegian Humanist Association, spoke of the values of diversity of life. He opened his presentation by pointing out that the value of respecting and saving human life was recognised universally and laid down in the UN’s Declaration on Human Rights. The source of this ethical norm is that ‘mankind feels it is essential and important’: reciprocity is found from Confucius and the Judaeo-Christian tradition to humanism. Such respect extends to non-human life.

A new ethical agenda is emerging as a result of gene technology and biotechnology. Ethical problems also arise because of the possibility of manipulating nature’s borders between life and death, between a life with or without dignity and a death with or without dignity.

The slogan ‘Revere life’ expressed by Schweizer is the norm for the medical personnel. In areas relating to abortion and euthanasia ‘self-determination was a key concept. Gandhi could accept euthanasia in occasional circumstance where it was non-violent and would ease the pain of the death process.

In Norway and Denmark an association called ‘My Living Will’ has been established, with people stating that they do not want to be put on artificial life support systems in a particular situation. Also in Norway and Denmark the authorities have refused to make a list of approved abortion indications on the premise that the life of a handicapped person is just as valuable as a so-called functionally-healthy life.

Lars Gunnar Lingas concluded: ‘Perhaps the reduction of pain, combined with respect for a diversity of life, are the most important values a humanist can contribute to discussion on these problems … Now that we are able to push back the frontiers for conception, birth, life and death, there is reason to question our own motivation for doing anything above and beyond supporting the opportunities inherent in the natural life processes, because they in themselves promote the diversity of life.

The president of the Norwegian Humanist Association, Karl-Henrik Nygaard, spoke on ‘Death in the Humanist Tradition.’ He began by quoting Wittgenstein: ‘Death is not an event of life. Death is not lived through.’ To humanist life means more than death. Historically there has been a move towards ‘individualisation’, which ties in with the humanist view that ‘self-realisation of the individual is the main goal.’ This was expressed in the 1973 Humanist Manisfesto: ‘The preciousness and dignity of the individual person is a central humanist value. Individual should be encouraged to realise their own creative talents and desires… We believe in maximum individual autonomy consonant with social responsibility. ‘

The humanist tradition from the ancient world, through the Renaissance to the modern scientific world has been based on monism, materialism and individualism. There is no need to fear death, as Epicurus has pointed out: ‘Death is nothing to us so long as we exist; but when death comes, then we do not exist.’

Assisted suicide and euthanasia are part of the humanist discussion about death. But Karl-Henryk had his doubts about general acceptance of these practices. ‘It is difficult to demand that doctors who are bound by their Hippocratic oath, should kill other people. There is a risk that we might consider the value of human life as not necessary or too expensive to sustain.’

In some parts of the world people are confronted with death every day. It comes in the morning and it comes during the day, it comes by dawn and it comes by night. ‘A common humanist solidarity with those who suffer all over the world and the determination to fight against unnecessary death of humans is more important than to fight for an individual’s right to die.’