మానవతావాదం

(మానవతా వాదం నుండి దారిమార్పు చెందింది)

మూస:మానవవాదం

మానవవాదం (ఆంగ్లం :Humanism) నీతి తత్వములకు సంబంధించిన ఒక విశాలమైన వర్గం. ఈ వాదం ప్రజలందరి హుందాతనాన్ని ప్రకటిస్తుంది. ప్రత్యేకంగా మానవత్వాల హేతువులను మూలం చేసుకుని విశ్వమానవ విశేషాలను ముందుంచుతుంది.[1][2] [3]

Aspects మార్చు

గురజాడ మానవవాద పద్ధతి మార్చు

ఇది తత్వం కాదు. మతముకాదు. ఒక జీవన దృక్పథం. నిత్యనూతనంగా ప్రవర్తిల్లేది. ఇది ఒక సిద్ధాంతం మాత్రమేకాదు. సకల సిద్ధాంతాలనూ విశ్లేషించి వాటిలోని మానవతాభ్యుదయ ప్రోద్బల భావాలను నిరంతరంగా తనలో సంలీనం చేసుకొంటూ సాగే విశాల దృక్పథం. దాన్ని ఒక తత్వంగానో, మతంగానో పరిగణిస్తే దానిలో ఉన్న సహజత్వం, ఔన్నత్యం లోపిస్తాయి. మానవతావాదానికి స్వేచ్ఛ అవసరం. మానవుడిలో అంతర్గతంగా ఉన్న కోరిక స్వేచ్ఛ.స్వేచ్ఛే మానవ వికాసానికి దోహదం చేస్తుంది. మానవవాదానికి కావలసిన ముడిసరుకు 'హేతువు'. సత్యంకోసం, జ్ఞానంకోసం మానవులు చేసే పోరాటంలో ఉపకరించే అమోఘమైన సాధనం హేతువు. హేతువు ద్వారా మాత్రమే మానవుడు తన శక్తినీ, పరిమితులనూ, సమాజాన్నీ అర్థం చేసుకోగలుగుతాడు. మంచి చెడుల్ని విశ్లేషించగలుగుతాడు.ఏ సమాజమైనా అభివృద్ధి చెందడానికి ఒక నీతి ఉండాలి. నైతిక విలువలు లేని సాహిత్యం సాహిత్యమేకాదు. నైతిక విలువలంటే దేవుడిమీద, మతంమీద ఉండే నమ్మకాలు కాదు. నీతికి పునాది మానవ స్వభావంలోనే ఉంటుంది. నీతి గా ఉండాలి అనే హేతువు నుంచే మనిషి నీతిగా ఉండడం నేర్చుకోవాలే తప్ప దైవానికో, ప్రభుత్వానికో, చట్టానికో భయపడికాదు.


  • మానవత్వపు ఉత్తమ లక్షణం- సహనం. ఏ సమాజంలోనైనా భిన్న నమ్మకాలు, విభిన్న తాత్విక దృక్పథాలు తప్పక ఉంటాయి. వాటిమధ్య ఐక్యతను సాధించడానికి ఉపయోగపడే సాధనమే సహనం. మనిషిలోని సహనం సామాజిక శాంతికి కారణమవుతుంది. మనిషిలోని అసహనం సమాజంలోని అల్లకల్లోలాకు కారణమవుతుంది. శాంతియుత నైతిక జీవనం సంఘంలో ప్రభవించడానికి సహనం తప్పని సరి.
  • మానవవాదంలో ప్రేమకి ఎంతో ముఖ్యమైన స్థానం ఉంది. సూర్యరశ్మిలా మలయమారుతంలా ప్రేమభావం మానవలోకాన్ని అలుముకోవాలి .మానవుల పరస్పర అవగాహన, సహాను భూతులనుంచి ఉద్భవించేదే ప్రేమ. ఇది మనిషి ఆటవిక ప్రవృత్తిని నాశనంచేసి, స్వార్థాన్ని నిర్మూలించి మనిషిని మనిషిగా నిలబెడుతుంది.
  • మానవవాదం ఐక్యతను ప్రసాదిస్తుంది. స్వేచ్ఛ, జ్ఞానం, నీతి కోసం హేతువు,ఐక్యత ఉండాలి.ఐక్యత సహనం వల్ల కలుగుతుంది.
  • గురజాడలో మత నిరసన, ఆచార నిరసన, విగ్రహారాధన నిరసన వంటివి ఉన్నా దైవభావనను అంగీకరించారు.

గురజాడ రచనల్లో మానవవాదం మార్చు

మతములన్నియు మాసిపోవును జ్ఞానమొక్కటి నిలిచి వెలుగును- యెల్ల లోకము వొక్క యిల్త్లె, వర్ణ భేదము లెల్ల కల్త్లె- ప్రేమనిచ్చిన ప్రేమ వచ్చును ప్రేమ నిలిపిన ప్రేమ నిలుచును- దేశమంటే మట్టి కాదోయ్ దేశమంటే మనుషులోయ్- మంచిచెడ్డలు మనుజులందున, యెంచి చూడగ, రెండె కులములు- బ్రతికి చచ్చియు ప్రజల కెవ్వడు బ్రీతిగూర్చునొ, వాడె ధన్యుడు-

తెలుగు కవుల మానవత్వం మార్చు

  • మళ్లీ నరజన్మ ఎందుకంటే

మనుషులంటే యిష్టం నాకు దేవుడి కంటే మనిషి యిష్టం!-- కుందుర్తి

  • మనుజులార మాది ఘనమైన మతమాని

ఒకరు తరిమి తరిమి యుగ్గతించు పెక్కు మతములిట్లు పేచీలు సాగింప మార్గమేది యైకమత్యమునకు-జాషువా

  • 'మానవాళికి నిజంగానే మంచి కాలం రహిస్తుందా?

దారుణ ద్వేషాన్ని పెంచే దానవత్వం నశిస్తుందా? సాధుసత్వపు సోదరత్వపు స్వాదుతత్వం జయిస్తుందా-శ్రీశ్రీ

  • మానవత్వం మాత్రం

ప్రతిరోజూ ప్రతిక్షణం పుట్టిచచ్చే వెలుగుకిరణం- చెరబండరాజు,

  • నత్వహం కామయే రాజ్యం... నాకు రాజ్యం వద్దు, స్వర్గం వద్దు, మోక్షం కూడా వద్దు, నాకు కావలసినదల్లా - ప్రాణుల కష్టాలన్నీ తొలగించే శక్తి ఒక్కటే

అనేక రంగాల్లో మానవవాదం మార్చు

మతము మార్చు

మానవవాదం అతీతశక్తులను మానవసంబంధ విషయాలనుండి వేరుచేసి, ఈశ్వరవాద నమ్మకాలను నమ్మదు. కొన్ని మతములు మానవవాదంతో మమేకం అవుతాయన్నది సత్యదూరం గాదు. కానీ ఈ మానవవాదం నాస్తికత్వం (atheism), agnosticism లో నమ్మకముంచుతుంది. ఈ రెండు అభిమతాల అవసరంకూడా లేదంటుంది. మతాతీతాల అభిమతమే ఈ మానవవాదమని అభివర్ణిస్తుంది. but doesn't require either of these. The మానవవాదానికి అమెరికన్, యూరోపియన్ పదజాలాలైన "ఇగ్నోస్టిక్" లేదా "ఇన్‌డిఫరెంటిస్ట్" ("indifferentist" British, including OED) లను జోడించారు. ఈ ప్రక్రియకు, మానవవాదం ఒక "నీతి ప్రక్రియ" అని "ధర్మం" కాదు అని భావించడమే. ఆదర్శవాదం, ఇతర తత్వాలుగల వారు మానవవాదంతో సంబంధం లేనివారిగా భావింపబడ్డారు.[4][5]

మానవవాదం విజ్ఞాన సంబంధమైన సరళమైన ఆలోచనావిధానం. ఈ విధానం కొన్నిసార్లు అనేక తత్వాలు, మతపరమైన ఆలోచనా విధానాలతోనే సాగుతుంది. ఇంకనూ ఒక "జీవన ప్రక్రియ"గా అభివర్ణించడం జరిగినది. In a number of countries, for the purpose of laws that give rights to "religions", the secular life stance has become legally recognized as equivalent to a "religion" for this purpose.[6] In the United States, the Supreme Court recognized that Humanism is equivalent to a religion in the limited sense of authorizing Humanists to conduct ceremonies commonly carried out by officers of religious bodies. The relevant passage is in a footnote to Torcaso v. Watkins (1961). It is often alleged by fundamentalist critics of Humanism that the Supreme Court "declared Humanism to be a religion," however the Court's statement, a mere footnote at most, clearly does not in fact do so; it simply asserts an equivalency of Humanists' right to act in ways usual to a religion, such as ceremonial recognition of life's landmarks.

పునరుజ్జీవన మానవతావాదం, and its emphasis on returning to the sources, contributed to the Protestant reformation by helping to gain what Protestants believe was a more accurate translation of Biblical texts.

జ్ఞానము మార్చు

మానవవాదం ప్రకారం, మనుషులు సత్యాన్ని గ్రహించాలి, దైవాంశం, సంప్రదాయాలు, దైవ-అవతరణలు ఈ వాదానికి వ్యతిరేకం, వీటిద్వారా సత్యాన్ని పొందడం అహేతుకమని తెలుపుతుంది. గుడ్డిగా విషయాలను నమ్మడం, హేతువులు లేకుండానే విషయాలను మార్గదర్శకత్వాలుగా గ్రహించడం, నమ్మకం అనే విషయాధారంగా సత్యాన్ని నమ్మడం సరికాదని చెబుతుంది. మనిషి తన వివేకంతో విచక్షణతో సత్యాన్ని గ్రహించాలని బోధిస్తుంది.[7]

Speciesism మార్చు

Some have interpreted Humanism to be a form of speciesism, regarding humans as being more important than other species. The philosopher Peter Singer, himself a Humanist, stated that "despite many individual exceptions, Humanists have, on the whole, been unable to free themselves from one of the most central... Christian dogmas: the prejudice of speciesism".[8] He called on Humanists to "take a stand against... ruthless exploitation of other sentient beings", and took issue with statements in the Humanist Manifesto II, which he felt gave "precedence to the interests of members of our own species."[8] He also noted, however, that the same Manifesto stated that humans have "no God-given or inherent right to subdue other animals", and acknowledged that "the organizations that have done the most for animals have been independent of religion."[8]

ఆశావాదము మార్చు

Humanism features an optimistic attitude about the capacity of people, but it does not involve believing that human nature is purely good or that all people can live up to the Humanist ideals without help. If anything, there is the recognition that living up to one's potential is hard work and requires the assistance of others. The ultimate goal is human flourishing; making life better for all humans, and as the most conscious species, also promoting concern for the welfare of other sentient beings. The focus is on doing good and living well in the here and now, and leaving the world better for those who come after.

చరిత్ర మార్చు

Contemporary humanism can be traced back through the Renaissance and back to the Islamic Golden Age to its ancient Greek roots. Humanism can also be traced back to the time of Gautama Buddha (563–483 BCE) and Confucius (551–479 BCE) and the Warring States Period, though the term humanism is more widely associated with Western philosophers.[ఆధారం చూపాలి]

The term humanism was coined in 1808, based on the 15th century Italian term umanista, which was used to designate a teacher or student of classic literature. The evolution of the meaning of the word humanism is fully explored in Nicolas Walter's Humanism– What's in the Word.[9]

గ్రీకు మానవతావాదం మార్చు

Sixth century BCE pantheists Thales of Miletus and Xenophanes of Colophon prepared the way for later Greek humanist thought. Thales is credited with creating the maxim "Know thyself", and Xenophanes refused to recognize the gods of his time and reserved the divine for the principle of unity in the universe. Later Anaxagoras, often described as the "first freethinker", contributed to the development of science as a method of understanding the universe. These Ionian Greeks were the first thinkers to recognize that nature is available to be studied separately from any alleged supernatural realm. Pericles, a pupil of Anaxagoras, influenced the development of democracy, freedom of thought, and the exposure of superstitions. Although little of their work survives, en:Protagoras and Democritus both espoused agnosticism and a spiritual morality not based on the supernatural. The historian Thucydides is noted for his scientific and rational approach to history.[10]

ఇస్లామీయ మానవతావాదం మార్చు

Many medieval Muslim thinkers pursued humanistic, rational and scientific discourses in their search for knowledge, meaning and values. A wide range of Islamic writings on love poetry, history and philosophical theology show that medieval Islamic thought was open to the humanistic ideas of individualism, occasional secularism, en:skepticism and liberalism.[11] Certain aspects of Renaissance humanism has its roots in the medieval Islamic world, including the "art of dictation, called in Latin, ars dictaminis," and "the humanist attitude toward classical language", in this case en:classical Arabic.[12]

  • ముల్లా అబ్దుల్‌ ఖయాం, మహిబ్‌ హుసేన్‌, సయ్యద్‌ అఖిల్‌, డాక్టర్‌ అబ్దుర్‌ రహమాన్‌ మొదలైనవారు హైదరాబాద్‌లో సామాజిక ఆధునికీకరణకు మూఢనమ్మకాల నిర్మూలనకు కృషి చేశారు. హజర్‌ దస్తాన్‌, ముల్లిసిల్‌- ఇ- సాఫిక్‌ పత్రికలను నడిపారు.షిరిడీ సాయిబాబా, మోయిన్‌ అల్లాషా సూఫీ మానవతావాదాన్ని, నిరాకార దేవుణ్ణి ప్రతిపాదించి ప్రజల్లో సామాజిక ఐక్యతను, మతసహనాన్ని సామరస్య భావాలను ప్రచారం చేశారు.

హిందూధర్మ మానవతావాదం మార్చు

బౌద్ధ మానవతావాదం మార్చు

  • Humanistic Buddhism focuses more on issues of the world rather than on how to leave the world behind; on caring for the living, rather than the dead; on benefiting others, rather than benefiting oneself and on universal salvation, rather than cultivation for only oneself.

పునరుజ్జీవన మానవతావాదం మార్చు

Renaissance humanism was a movement that affected the cultural, political, social, and literary landscape of Europe. Beginning in Florence in the last decades of the 14th century, Renaissance humanism revived the study of Latin and Greek, with the resultant revival of the study of science, philosophy, art and poetry of classical antiquity. (see Burckhard The Civilisation of the Renaissance in Italy) The revival was based on interpretations of Roman and Greek texts, whose emphasis upon art and the senses marked a great change from the contemplation on the Biblical values of humility, introspection, and meekness. Beauty was held to represent a deep inner virtue and value, and an essential element in the path towards God.[ఆధారం చూపాలి] Civic humanism, "civic" which is rooted from the latin word "civis" meaning citizen. Humanism's divergence from orthodox Christianity can be identified with the condemnation of Pelagianism by Jerome and Augustine. Like the Humanists, Pelagius perceived humans as possessing inherent capacity for developing the qualities that the church perceived as necessitating the gift of grace from God. Pelagius rejected the doctrine of original sin. The Humanists likewise recognize humans as born not with a burden of inherited sin due to their ancestry but with potential for both good and evil which will develop in this life as their characters are formed. The Humanists therefore reject Calvinistic predestination, and understandably therefore arouse the hostility of Protestant fundamentalists.[ఆధారం చూపాలి]

Renaissance humanists believed that the liberal arts (music, art, grammar, rhetoric, oratory, history, poetry, using classical texts, and the studies of all of the above) should be practiced by all levels of wealth. They also approved of self, human worth and individual dignity.[ఆధారం చూపాలి]

Noteworthy humanist scholars from this period include the Dutch theologian Erasmus, the English author (and Roman Catholic saint) Thomas More, the French writer François Rabelais, the Italian poet Francesco Petrarch and the Italian scholar Giovanni Pico della Mirandola.[ఆధారం చూపాలి]

నవీన కాలం మార్చు

One of the earliest forerunners of contemporary chartered humanist organizations was the Humanistic Religious Association formed in 1853 in London. This early group was democratically organized, with male and female members participating in the election of the leadership and promoted knowledge of the sciences, philosophy, and the arts.[ఆధారం చూపాలి]

In February 1877, the word "Humanism" was publicly used, apparently for the first time in America, to apply to Felix Adler, pejoratively. Adler, however, did not embrace the term, and instead coined the name "Ethical Culture" for his new movement– a movement which still exists in the now Humanist-affiliated New York Society for Ethical Culture.[ఆధారం చూపాలి]

Active in the early 1920s, F.C.S. Schiller considered his work to be tied to the Humanist movement. Schiller himself was influenced by the pragmatism of William James. In 1929 Charles Francis Potter founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann. Potter was a minister from the Unitarian tradition and in 1930 he and his wife, Clara Cook Potter, published Humanism: A New Religion. Throughout the 1930s Potter was a well-known advocate of women’s rights, access to birth control, "civil divorce laws", and an end to capital punishment.[13]

Raymond B. Bragg, the associate editor of The New Humanist, sought to consolidate the input of L. M. Birkhead, Charles Francis Potter, and several members of the Western Unitarian Conference.

Bragg asked Roy Wood Sellars to draft a document based on this information which resulted in the publication of the Humanist Manifesto in 1933. The Manifesto and Potter's book became the cornerstones of modern humanism. Both of these sources envision humanism as a religion.[ఆధారం చూపాలి]

In 1941 the American Humanist Association was organized. Noted members of The AHA included Isaac Asimov, who was the president from 1985 until his death in 1992, and writer Kurt Vonnegut, who followed as honorary president until his death in 2007. Robert Buckman was the head of the association in Canada, and is now an honorary president.[ఆధారం చూపాలి]

After World War II, three prominent humanists became the first directors of major divisions of the United Nations: Julian Huxley of UNESCO, Brock Chisholm of the World Health Organization, and John Boyd-Orr of the Food and Agricultural Organization.[14]

నవీన మానవవాద తత్వములు మార్చు

There are many people who consider themselves humanists, and much variety in the exact type of humanism to which they subscribe. There is some disagreement over terminology and definitions, with some people using narrower or broader interpretations. Not all people who call themselves humanists hold beliefs that are genuinely humanistic, and not all people who do hold humanistic beliefs apply the label of humanism to themselves.[ఆధారం చూపాలి]

All of this aside, Humanism can be divided into secular and religious types, although some Humanists, including the International Humanist and Ethical Union (IHEU), reject the addition of any adjective at all to "Humanist," and instead intended the word to have universal application.[15]

మానవతావాదం (life stance) మార్చు

Humanism (capital 'H', no adjective such as "secular")[16] is a comprehensive life stance that upholds human reason, ethics, and justice, and rejects supernaturalism, pseudoscience, and superstition.

The International Humanist and Ethical Union (IHEU) is the world union of more than one hundred Humanist, rationalist, secular, ethical culture, and freethought organizations in more than 40 countries. The Happy Human is the official symbol of the IHEU as well as being regarded as a universally recognised symbol for those that call themselves Humanists (as opposed to "humanists"). In 2002 the IHEU General Assembly unanimously adopted the Amsterdam Declaration 2002 which represents the official defining statement of World Humanism.[17]

All member organisations of the en:International Humanist and Ethical Union are required by IHEU bylaw 5.1[18] to accept the IHEU Minimum Statement on Humanism:

Humanism is a democratic and ethical life stance, which affirms that human beings have the right and responsibility to give meaning and shape to their own lives. It stands for the building of a more humane society through an ethic based on human and other natural values in the spirit of reason and free inquiry through human capabilities. It is not theistic, and it does not accept supernatural views of reality.

సెక్యులర్ మానవతావాదం మార్చు

Secular humanism is the branch of humanism that rejects theistic religious belief and adherence to belief in the existence of a supernatural world.

When people speak of Humanism in general, they are sometimes referring to secular humanism as a default meaning.[ఆధారం చూపాలి] Some secular humanists take this even further by denying that less anti-religious humanists qualify as genuine humanists. Others feel that the ethical side of humanism transcends the issue of religion, because being a good person is more important than rejecting supernatural beliefs. The Humanist Manifestos, which represent consensus statements of Humanists, present Humanism as an ethical process and a religion through which we can move above and beyond both the divisive particulars of older religious stances and the negation of these.[ఆధారం చూపాలి]

The secular humanist movement, by that name, hardly existed prior to 1980. In 1979, Paul Kurtz lost his position as editor of The Humanist. Departing the American Humanist Association, he then launched his own publication, Free Inquiry, and founded the Council for Secular Humanism independently of the American Humanist Association yet pursuing essentially similar goals.

మతసంబంధ మానవతావాదం మార్చు

Religious humanism is the branch of humanism that considers itself religious (based on a functional definition of religion), or embraces some form of theism or deism, without necessarily being allied with organized religion. Religious humanism is frequently associated with philosophers, academics and scholars in the liberal arts. It holds appeal for a number of Unitarian Universalists, Quakers, Lutherans, Presbyterians and Anglicans. Subscribers to a religion who do not hold supernatural assertions as a necessary source for their moral values may be religious humanists. The central position of human beings in humanist philosophy goes with a humane morality; the latter alone does not constitute Humanism. A humanitarian who derives morality from religious grounds does not make a religious Humanist.[ఆధారం చూపాలి]

A number of religious humanists feel that secular humanism is too coldly logical and rejects the full emotional experience that makes humans human. From this comes the notion that secular humanism is inadequate in meeting the human need for a socially fulfilling philosophy of life. Disagreements over things of this nature have resulted in friction between secular and religious humanists, despite their commonalities.[ఆధారం చూపాలి]

Religious Humanism was studied and developed by the late Rev. Paul Beattie during his tenure as editor of Religious Humanism, a periodical which became Unitarian rather than Humanist after his death and continues as such today.[ఆధారం చూపాలి]

A Jewish form of religious Humanism was developed by the late Rabbi Sherwin Wine, who, in the fall of 1963 along with eight families in the northern suburbs of Detroit formed The Birmingham Temple. As the philosophy of "Jewish Humanism" took hold many other communities formed additional "temples" throughout the United States. Rabbi Wine was instrumental in training other Rabbis and lay people as leaders in those communities. Soon thereafter he founded the Society for Humanistic Judaism, now a worldwide movement with 40,000 adherents.[ఆధారం చూపాలి]

మానవతావాదం లోని ఇతర రకాలు మార్చు

Humanism is also sometimes used to describe "humanities" scholars, (particularly scholars of the Greco-Roman classics). As mentioned above, it is sometimes used to mean humanitarianism. There is also a school of humanistic psychology, and an educational method.[ఆధారం చూపాలి]

విద్యాపరమైన మానవతావాదం మార్చు

Humanism, as a current in education, began to dominate U.S. school systems in the 17th century. It held that the studies that develop human intellect are those that make humans "most truly human". The practical basis for this was faculty psychology, or the belief in distinct intellectual faculties, such as the analytical, the mathematical, the linguistic, etc. Strengthening one faculty was believed to benefit other faculties as well (transfer of training). A key player in the late 19th-century educational humanism was U.S. Commissioner of Education W.T. Harris, whose "Five Windows of the Soul" (mathematics, geography, history, grammar, and literature/art) were believed especially appropriate for "development of the faculties". Educational humanists believe that "the best studies, for the best kids" are "the best studies" for all kids.[ఆధారం చూపాలి]While humanism as an educational current was widely supplanted in the United States by the innovations of the early 20th century, it still holds out in some preparatory schools and some high school disciplines (especially in literature).[ఆధారం చూపాలి]

ఇవీ చూడండి మార్చు

మానవవాద దృష్టికోణాల మేనిఫెస్టో, ప్రకటనల ఏర్పాట్లు మార్చు

మానవవాద రూపాలు (Forms of humanism) మార్చు

  • అతీత మానవవాదం
  • సృజనాత్మక మానవవాదం
  • విశ్వజీవన మానవవాదం
  • శాస్త్రీయ మానవవాదం
  • సమగ్ర మానవవాదం
  • ఆధ్యాత్మిక మానవవాదం
  • నైతిక మానవవాదం
  • మౌలిక మానవవాదం

సంబంధిత తత్వములు మార్చు

సంస్థలు మార్చు

ఇతరములు మార్చు

మూలాలు మార్చు

పాదపీఠికలు మార్చు

  1. Compact Oxford English Dictionary. Oxford University Press. 2007. humanism n. 1 a rationalistic system of thought attaching prime importance to human rather than divine or supernatural matters. 2 a Renaissance cultural movement which turned away from medieval scholastic-ism and revived interest in ancient Greek and Roman thought.This article handles sense 1. See history section and main article Renaissance Humanism for sense 2.
  2. Collins Concise Dictionary. HarperCollins. 1999. The rejection of religion in favour of a belief in the advancement of humanity by its own efforts..
  3. "Definitions of humanism (subsection)". Institute for Humanist Studies. Archived from the original on 2007-01-18. Retrieved 2008-12-16.
  4. Baggini, Julian (2003). Atheism: A Very Short Introduction. Oxford: Oxford University Press. pp. 3–4. ISBN 0-19-280424-3. The atheist's rejection of belief in God is usually accompanied by a broader rejection of any supernatural or transcendental reality. For example, an atheist does not usually believe in the existence of immortal souls, life after death, ghosts, or supernatural powers. Although strictly speaking an atheist could believe in any of these things and still remain an atheist... the arguments and ideas that sustain atheism tend naturally to rule out other beliefs in the supernatural or transcendental.
  5. Winston, Robert (Ed.) (2004). Human. New York: DK Publishing, Inc. p. 299. ISBN 0-7566-1901-7. Neither atheism nor agnosticism is a full belief system, because they have no fundamental philosophy or lifestyle requirements. These forms of thought are simply the absence of belief in, or denial of, the existence of deities.
  6. Note: The topic of this article has a small initial character as Wikipedia guidelines prescribe for the name of a philosophy. The life stance named Humanism is capitalized as prescribed for the name of a religion. The International Humanist and Ethical Union, coordinating organized Humanist bodies worldwide, has recommended use of the capital H by its affiliates
  7. Lamont, Corliss (1997). The Philosophy of Humanism, Eighth Edition. Humanist Press: Amherst, New York. pp. 252–253. ISBN 0-931779-07-3. Conscience, the sense of right and wrong and the insistent call of one's better, more idealistic, more social-minded self, is a social product. Feelings of right and wrong that at first have their locus within the family gradually develop into a pattern for the tribe or city, then spread to the larger unit of the nation, and finally from the nation to humanity as a whole. Humanism sees no need for resorting to supernatural explanations or sanctions at any point in the ethical process.
  8. 8.0 8.1 8.2 Peter Singer. "Taking Humanism Beyond Speciesism, by Peter Singer". Archived from the original on 2011-05-22. Retrieved 2007-01-11.
  9. Walter, Nicolas, 1997 Humanism– What's in the Word, [[:en:Rationalist Press Association|]], London, ISBN 0-301-97001-7.
  10. Potter, Charles (1930). Humanism A new Religion. Simon and Schuster. pp. 64–69.
  11. Lenn Evan Goodman (2003), Islamic Humanism, p. 155, Oxford University Press, ISBN 0195135806.
  12. Makdisi, George (April–June 1989), "Scholasticism and Humanism in Classical Islam and the Christian West", Journal of the American Oriental Society, 109 (2): 175–182{{citation}}: CS1 maint: date format (link)
  13. Stringer-Hye, Richard. "Charles Francis Potter". Dictionary of Unitarian and Universalist Biography. Unitarian Universalist Historical Society. Archived from the original on 2008-12-18. Retrieved 2008-05-01.
  14. "American Humanist Association". Archived from the original on 2006-06-14. Retrieved 2008-12-16.
  15. "Humanism is Eight Letters, No More". International Humanist and Ethical Union. Archived from the original on 2009-01-26. Retrieved 2008-07-05.
  16. Doerr, Edd (November 2002). "Humanism Unmodified". The Humanist. Archived from the original on 2008-05-05. Retrieved 2008-07-05.
  17. "Amsterdam Declaration 2002". International Humanist and Ethical Union. Archived from the original on 2008-05-09. Retrieved 2008-07-05.
  18. "IHEU's Bylaws". International Humanist and Ethical Union. Archived from the original on 2013-01-17. Retrieved 2008-07-05.

గ్రంధాలు మార్చు

బయటి లింకులు మార్చు

 
వికీమీడియా కామన్స్‌లో కి సంబంధించిన మీడియా ఉంది.

మానవవాద అభిప్రాయాల మేనిఫెస్టోలు, ప్రకటనలు మార్చు

మానవవాద పరిచయాలు మార్చు

వెబ్ వ్యాసాలు మార్చు

వెబ్ పుస్తకాలు మార్చు