Humanism in Eastern Europe

Origins

In the welcoming and introductory session Paul Kurtz pointed out that IHEU, whose first president was Julian Huxley, strongly supported the ideas of the open society and freedom of conscience. He recalled that IHEU had been active in Europe since 1968, when there were dialogues with humanist individuals in what was then Yugoslavia. Later there were dialogues with Russian ethical groups and there had been contact with the eminent Russian dissident Sakharov. The IHEU which had supported the development of humanism in Eastern Europe welcomed Eastern Europe into fruitful dialogue within the world community.

Steinar Nilsen, President of the European Humanist Federation and from the Norwegian Human-Etisk Forbund, commented on how political change had opened up the possibility for the advance of humanism. Nevertheless, the groups in Eastern Europe were small and poorly financed. A strategy for development is needed. He pointed out that just as humanism in Norway had thrived in opposition to a strong Lutheran church so Polish humanism might thrive in the face of the Roman Catholic Church.

Professor Barbara Stanosz, referring to the founding document of the Federation of Polish Humanist Associations, said that it was started in February 1995 with the following purpose: 'First of all, the federation is going to defend the secular character of the state, to defend the right of a freely chosen life stance of the citizens and equality before the law regardless of their beliefs. These values need to be defended in Poland in view of the political ambitions of the Catholic hierarchy, clericalism in public life and efforts to impose a religious world view, as the only correct life stance, upon society.'

Humanist education

Rob Tielman, a Co-President of IHEU and from the Netherlands, pointed out that the attempt to include mandatory RE in schools was being challenged in the European Convention of Human Rights -- a case which needed humanist support. Humanist education was on offer in the Netherlands, Belgium and Germany, but in Norway the government was trying to impose RE on schools. The Council of Europe gives equal treatment in the army, hospitals and universities and in all these fields we have the right to equal treatment with the clerics and theologians.

Humanists should play an important role in defending universal human rights. Equal access to human rights is essential for the interest of all minorities. IHEU was recognised by UNESCO, the UN, and the European Union.

Should we in a spirit of tolerance accept all forms of religion? Defending the rights of all minorities could lead to tolerance of intolerance.

Democracy is essential for defending human rights. To give individuals the capacity to oppose undemocratic behaviour education is essential; science should be included and can challenge New Age and anti-science ideas.

He concluded with a note of optimism: in the Netherlands, two-thirds of the population do not go to church and one third positively identify with humanism.

Professor Andrzej Flis, from the University of Cracow, outlined the humanist tradition in Europe. Modem European humanism was born as a protest against the church. The church has from the second century produced a syncretic religion combining early Christianity with paganism. The renaissance was a key moment for the development of humanism, with its ideas of individualism and autonomous powers. The concept of mankind projected by Marsilio Ficino and Pico della Mirandola heightened our view of men and women.

Recently there has been a surprising rapprochement between Islam and Roman Catholicism. In debates in Cairo and Beijing over population and the position of women the alliance between Catholics and Muslims attempted to torpedo a clear declaration. The Roman Catholic Church is seen to be increasingly alienated from European culture.

 

Supranational community

Professor Andrzej Nowicki spoke on the 'Humanist ideal of a supranational community'. National and religious identities are associated with antagonism towards outsiders. Integration is needed to eliminate hostile tribes. Then came the attempt to impose religion to unite a single state. Earlier there had been an attempt to integrate Europe in medieval times based on the single authority of God.

The colonial imposition of Stalin led to a racist conviction of superiority and a belief in the right to exterminate others. Poland has not found a way of dealing with minorities - Jews, Ukrainians, and so on. Today there are fewer minorities but attitudes towards them leaves much to be desired.

Around the world in Yugoslavia, Rwanda, etc., ethnic links are seen as a vital and fundamental reinforcing of the importance of the state.

A humanist's model of integration was based on education, love of art, the pool of human creation, the Greek-Roman tradition. This could lead to the creation of a supranational community based on the idea of human dignity rather than human sinfulness. The capacity to imagine a perfect world, valuing diversity could lead To such integration. Religious teaching should be replaced by the teaching of philosophy. The ideal of a supranational community was part of the Enlightenment world-view, living in the world to enrich the world.

In discussion Professor Nowicki commented that the Catholic Church wielded power without authority, even though it exercised power indirectly. It has power without democratic control. Although solidarity with friends abroad is encouraging, it is primarily a Polish task to resist Catholic power. Paul Kurtz pointed to the worldwide battle for freedom and suggested that the large Polish community in the USA could be a source of support.

Humanism and rationalism

Professor Jan Wolenski talked about 'Humanism and Rationalism'. He emphasised the need to understand the concepts of humanism and rationalism both historically and philosophically. Humanism was founded on the concepts of Cicero who proposed education as a means of cultivating the liberal arts. The word 'humanism' is both descriptive and evaluative.

The renaissance was a key period with the development of ideas of freedom, tolerance, autonomy, and independence of theology.

Reason was both philosophical (as seen in Plato and Kant's discussions) and a faculty providing rules and principles. We are too optimistic about the victory of rationalism by propaganda: nothing indicates that irrationalism can be eliminated. The question is posed: is it possible to be a humanist and hold irrational beliefs?

The outcome of education

Professor Barbara Stanosz spoke about humanist education. We are all conscious of the influence of education on the state of society and the individual. But there is no predictability of outcome, no empirical experience, no confirmation or falsification of an hypothesis about education. There is no one authority. Those of the left want an equal start for all. There will be education within the national tradition. Reform must be committed to values. Education must contain the core of human interests, supported by an 'intellectual possession' of our orientation in the world.

There must be an expectation of an education for minimal skills - that is a human right. Equally important is information about the facts governing the world. There must be the ability to adjust to the world and to question and resist some of the information given. The method of giving information is as important as the amount given. Trust in authority is the worst position on which education should be based. Giving pupils 'cognitive trust' is contradicted by education in religion or the paranormal. If the gulf between science and religion is obliterated, this will weaken the natural criticism of the child.

The need is for teaching of ethics in schools. The social origin of morality should be seen. The accusation of moral relativism must be countered with emphasis on a set of norms such as tolerance, justice and common responsibility. Humanist-ethical education will free the child from indoctrination.

Claude Wachtelaer, the Secretary of the European Humanist Federation and from Belgium, commented on the extent to which humanists can influence Europe. The fall of the communist regimes poses questions for Europe for it has completely transformed the carefully planned development of the European Union. Now we have seen the growth of nationalisms and religious fundamentalisms, the revival of the extreme right and the development of the moral majority. We were happy to see the collapse of authoritarian regimes in 1990, but we ought now to worry about the replacement of these regimes by governments that are neither more democratic, nor more tolerant than the former ones. The emphasis on ethnic differences contradicts our desire to transcend parochial loyalties and differences based on race, religion or nationality.

Andrzej Dominiczak broached the subject of 'Humanism and politics'. He asked whether humanists were doing enough in public affairs. He wanted to see a radical attempt to use common sense in the world of politics. Much in politics is irrational and dogmatic and we need a way of understanding the social and political order. Influential people want to create order for social control; psychotics and neurotics needed to create order to feel safer. We do not need so much order.

We divide people into those who work and those who don't, or rather those who get money for their work and those who don't. But we should ensure maintenance for all people and could consider two types of citizen, the engaged and the non-engaged, rewarding more those who are engaged with society.

Humanists have not considered political life sufficiently and sufficiently radically.

Conclusion

Barbara Stanosz a co-organiser, gave appreciation for the meeting, the ideas and the friendship. Steinar Nilsen suggested that the West and East of Europe could learn from each other both in ethical and philosophical discussion and in strategy and practical plans