Humanist Manifesto I, 1933:
Statements of socialism and totalitarian control of society:
(…)Humanist Manifesto II: The socialism of Manifesto I is now concealed in more dense hyperbole for the following reasons:
”ELEVENTH: Man will learn to face the crises of life in terms of his knowledge of their naturalness and probability. Reasonable and manly attitudes will be fostered by education and supported by custom. We assume that humanism will take the path of social and mental hygiene and discourage sentimental and unreal hopes and wishful thinking.
(…)
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: The 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.
PrefaceWell, the ideas of "siezing control of all institutions" and "social and mental hygiene" didn’t work out so well when the real world actually did it in the 1930's and 40's, so the Manifesto needed a little cosmetic work; hence Manifesto II.
”It is forty years since Humanist Manifesto I (1933) appeared. Events since then make that earlier statement seem far too optimistic. Nazism has shown the depths of brutality of which humanity is capable. Other totalitarian regimes have suppressed human rights without ending poverty. Science has sometimes brought evil as well as good. Recent decades have shown that inhuman wars can be made in the name of peace. The beginnings of police states, even in democratic societies, widespread government espionage, and other abuses of power by military, political, and industrial elites, and the continuance of unyielding racism, all present a different and difficult social outlook. In various societies, the demands of women and minority groups for equal rights effectively challenge our generation.”
Read the Manifestos if you haven’t already, all three of them. Read between the lines in the latter ones, for the abstruse and veiled references which were blatant in Manifesto I. For example, in Manifesto II:
”TENTH: Humane societies should evaluate economic systems not by rhetoric or ideology, but by whether or not they increase economic well-being for all individuals and groups, minimize poverty and hardship, increase the sum of human satisfaction, and enhance the quality of life. Hence the door is open to alternative economic systems. We need to democratize the economy and judge it by its responsiveness to human needs, testing results in terms of the common good.Yes, economic well-being for all individuals and groups; the common good: democratize the economy and judge it by its responsiveness to human needs, testing results in terms of the common good.
The absurdness of a democratized economy should be apparent: the voting majority decides on what products everyone gets? In a free economy every real demand gets serviced. Which is better? More to the point, what does this TENTH article actually mean? One suspects that the democracy part actually refers to socialization and government ownership: the Peoples Economy. The references to seizure made clear in Manifesto I are now stealth references.
Then there is this in the ELEVENTH:
”We are concerned for the welfare of the aged, the infirm, the disadvantaged, and also for the outcasts - the mentally retarded, abandoned, or abused children, the handicapped, prisoners, and addicts - for all who are neglected or ignored by society.”As if no one else cares about these people and only the elites care. Here’s the truth, at least in my community. The elites don’t care one whit about those categories of people. It is the religious community that runs programs and cares for them, performing outside the extremely limited governmental programs. These are ministries taken on by individuals who care, and they are not Atheo-Humanists. In fact, try to find an Atheo-Humanist organization actually on the ground at any disaster. [note 1]
And this one, the TWELFTH;
”TWELFTH: We deplore the division of humankind on nationalistic grounds. We have reached a turning point in human history where the best option is to transcend the limits of national sovereignty and to move toward the building of a world community in which all sectors of the human family can participate. Thus we look to the development of a system of world law and a world order based upon transnational federal government. This would appreciate cultural pluralism and diversity.”
This is one of the reasons for the next Manifesto, number III. Cultural pluralism is a fused disaster awaiting a spark. Witness the Islamic movement hoping to take over Europe and Britain merely by population size. Pluralism and diversity are not on the Islamic agenda.
FIFTEENTH:The Humanist Manifesto III is a wimpy shadow of the former Humanist positions, having replaced the dictates with “beliefs” and statements of morals according to Humanists. Here is the key phrasing:
(…)
It is the moral obligation of the developed nations to provide - through an international authority that safeguards human rights - massive technical, agricultural, medical, and economic assistance, including birth control techniques, to the developing portions of the globe. World poverty must cease. Hence extreme disproportions in wealth, income, and economic growth should be reduced on a worldwide basis.
SEVENTEENTH:
(…)
The world must be open to diverse political, ideological, and moral viewpoints and evolve a worldwide system of television and radio for information and education. We thus call for full international cooperation in culture, science, the arts, and technology across ideological borders. We must learn to live openly together or we shall perish together.
Working to benefit society maximizes individual happiness. Progressive cultures have worked to free humanity from the brutalities of mere survival and to reduce suffering, improve society, and develop global community. We seek to minimize the inequities of circumstance and ability, and we support a just distribution of nature's resources and the fruits of human effort so that as many as possible can enjoy a good life.Yes, working not for oneself, for one’s own welfare, for one’s own family, but working for society. In return one gets his inequities reduced and a lot of stuff redistributed in his direction, unless he has too much stuff, then it is adios stuff. If this is not communism, then what is it?
Now let’s back up to this:
” Life's fulfillment emerges from individual participation in the service of humane ideals. We aim for our fullest possible development and animate our lives with a deep sense of purpose, finding wonder and awe in the joys and beauties of human existence, its challenges and tragedies, and even in the inevitability and finality of death. Humanists rely on the rich heritage of human culture and the lifestance of Humanism to provide comfort in times of want and encouragement in times of plenty.”Life’s fulfillment is for YOU GUYS to do all this stuff, while we reduce your inequities and redistribute your stuff. Read this paragraph again, and then kindly explain to me how this teleological revelation was received by the elites who are letting us in on their wisdom. We should service the humane ideals of “inequitiy reduction” and stuff “redistribution”, and then we will be fulfilled?
There is no categorical distance between the Humanist Manifestos I, II, and III. The only difference is that the original sharpness of focus has fogged somewhat, by excess verbiage in Manifesto II, and by over-simplicity and the use of joyous terms of liberationism objectives in Manifesto III.
The “Notable Signers” of Manifesto III include one (1) actual producer, a pharacologist; the remainder are academics, activists, writers, entertainers, and Unitarians. Except for that one (1) producer, not one produces a single product for satisfying the issue of ”whether or not they increase economic well-being for all individuals and groups, minimize poverty and hardship, increase the sum of human satisfaction, and enhance the quality of life.”
Humanism is the self-righteous elitist religion, to be applied to the common man: the herd. It originally even called itself the Humanist religion, and it has been declared a religion in the U.S. Federal Courts. It is the religion of self-righteous, arrogant, self-serving prototyrants.
[note 1]: One Atheist organization has recently tried to deliver stuff to disaster victims expressly because of this criticism - not because they actually care.
