Atheism, Humanism, Secularism

The category of ‘no religion’ is a broad one. It may be characterised negatively in terms of the rejection of religious belief, or positively in terms of the non-religious beliefs and values which people hold. The category of ‘no religion’ can be broken down into Atheism, Secular Humanism and Secularism. These related belief systems have historical roots in the rise of science in the modern period, and are related to idea that there is a ‘natural’ world which can be understood by rational, scientific enquiry, without reference to God. Even the affairs of human beings can be better understood and organised without reference to a divine being. An explicit rejection of religion only became socially acceptable in Britain after the later nineteenth century.

Click here for projects which consider atheism, secularism, or secular humanism. 

How many? In the 2001 UK Census 15.5% of the population reported having ‘no religion’ and 7.3% did not state whether or not they identified with a religion. This does not necessarily mean that 23.2% of the population have no religious commitment at all. Some, for example, may think of themselves a ‘spiritual’ rather than religious. However it is clear that a significant and growing proportion of Britons have no religious belief or practice, and that some of them are actively hostile to religion.

Atheism

With origins stretching as far back as ancient India and Greece, atheism denies the existence of a divine being or beings, and rejects all belief systems, institutions, and practices which are based on supernatural belief. Such a position can be justified in a wide variety of ways. Some atheists emphasise the irrationality of religion and its incompatibility with scientific reason. The ability of the natural and human sciences to explain the world without reference to God is taken to count against religious belief. Atheists may also point out logical and philosophical difficulties in believing in a God or gods, including the lack of empirical evidence for such a being(s), and the existence of contradictory evidence like evil and suffering in the world. Some atheists reject a particular religious tradition, or all traditions, on ethical grounds. Atheists may argue, for example, that religion causes war, makes people fatalistic, and encourages fanaticism. There can also be a political dimension to atheism. Marx, for example, rejected religion as a force which disguised social oppression, and so hindered political change. Overview of why people may choose not to believe in god or the supernatural.

Humanism

Atheism as a broad movement has had a deep impact on society and the history of ideas, and it has a positive as well as a negative face. Negatively it rejects God and religion, positively it proposes alternative beliefs and commitments. One of the most important positive faces of atheism is humanism. Although humanism existed before many of the scientific discoveries which galvanised an atheistic worldview, and though there are humanistic expressions within religious traditions, ‘Humanism’ usually refers to a modern movement which offers a systematic ethical and metaphysical position which revolves around the human rather than the divine. Humanists support a personal ethic based on love, care, kindness and respect for human beings, and social and political arrangements which maximise human flourishing.

Most humanists would affirm:


  • 1. Scientific enquiry. Following a scientific approach can help human beings better understand who they are and the world in which we live, and can be used to benefit the whole human race.
  • 2. No ‘Supernatural’ beings or spirituality, only the material world. If science provides the only reliable truth then there cannot be anything more the world it discloses. The implication is that there are no gods and spirits and no afterlife.
  • 3. Universal Morality which does not come from God. By virtue of being human, all individuals possess dignity and rights. A fully ethical life depends on recognising this, and devoting effort to improving human life, rather than diverting energy and resources to some illusory higher being or principle.

The Amsterdam Declaration of 2002 is supported by many national Humanist associations, including the British Humanist association.
It affirms that:

  • Humanism is ethical
  • Humanism is rational
  • Humanism supports democracy and human rights
  • Humanism insists that personal liberty must be combined with social responsibility
  • Humanism is a response to the widespread demand for an alternative to dogmatic religion
  • Humanism values artistic creativity and imagination and recognises the transforming power of art
  • Humanism is a life-stance which aims at the possible fulfilment through the cultivation of ethical and creative living

The declaration also affirms that Humanism has no dogma (though some organisations might ask members to affirm certain statements).

Humanists may belong to various member organisations. The most prominent in the UK is the British Humanist Association

Secularism

Secularism is a term with many different meanings.  It is often used in very different ways by different constituencies. It does not always not imply atheism or a total rejection or religion - sometimes it merely calls for the exclusion of religion from the public sphere.  The originator of the term Charles Bradlaugh (1883-1891) used ‘secularism’ in the latter sense. Some religious people support secularism in this sense, and secularist tendencies are found within most religious traditions.

Separation of ‘Church’ and State In political theory the term ‘secularism’ often refers to the principle that religion should have autonomy from the state, and the state should have autonomy from religion. This principle has its roots in historical developments in early modern and modern Europe, where traditionally the church had tried to influence and dominate the state, and the state had tried to influence and dominate the church. This struggle led some to argue that there should be a clear separation, whereby the state and religion become autonomous of one another. From the late 18th century onwards, this principle has increasingly been applied, as states like France, the USA, Turkey, India and many others have adopted secular constitutions. ‘State churches’ have been gradually ‘disestablished’ (their official ties to the state severed).

The ‘secular state’ is now the norm in Europe, although some established churches remain, for example the Church of England. A secular state is often defined by (a) neutrality with regard to religion (b) protection of freedom of religion (c) non-discrimination on the basis of religion or non-religion (d) disestablishment/absence of state religion. There is an active debate about whether state ‘neutrality’ actually disadvantages religion and privileges secularity, and whether states should seek to be tolerant, fair and even-handed towards religious and non-religious groups, rather than neutral and ‘hands off’.

Privatisation of Religion A stronger, but not necessarily atheistic, version of secularism calls for the exclusion of all religion from the public sphere, and its relegation to the private sphere. Such secularism would like to rid politics, the law, education, and public places of all traces of religion. In theory France comes close to such a secular ideal, but in practice it still supports certain privileges for religion. Some secularists in Britain call for the abolition of all the special privileges religion still enjoys in the UK. They campaign on a long list of political and legal issues. Some secularists would even question the practice of children being bought up in a religious faith.

‘Secular humanism’ In the contemporary world it is common for religious people to use the term ‘secularism’ or ‘secular humanism’ to refer to the ‘Godless’ opposition to religion which they consider to be a dangerous and spreading threat. This way of thinking divides the world into secular and religious forces, and views secularism as a dangerous movement which tries to destroy religion, and which must be resisted - even by force. Many conservative Christians and conservative Muslims see themselves as engaged in a battle against secularism.

Strong secularism is an atheistic position which opposes religion wherever it appears.

Secularisation In the social sciences, ‘secularisation’ is a term which refers to the decline of religion in modern societies. Secularisation theories seek to explain this decline by reference to a range of factors (rationalisation, urbanisation, pluralisation etc.). Secularisation theories claim to be descriptive rather than normative, although some commentators argue that such theories have a prescriptive element and are not value-free. Growing support for secularism in its different varieties could, of course, be a cause of secularisation.

The Rise of Atheist/Secularist Public Intellectuals

Recent years have seen secularists and secularist pressure groups attain a higher public profile. Notable strong secularists include Professor Richard Dawkins and Christopher Hitchens who attack religion on a wide range of grounds - as superstitious, unscientific, irrational, infantile, unethical, anti-progressive, and uncultured. Such secularism may be a reaction to the failure of religion to decline in the way many people had predicted, and to the perceived growth of conservative and ‘extremist’ forms of religion. See the video discussion by prominent atheistic secularist public intellectuals including Dawkins and Hitchens.

General Introductions and Resources

  • Baggini, J (2003) Atheism: A Very Short Introduction, Oxford University Press.
  • British Humanist Association (2006) What is Humanism?
  • Kosmin, B and Keysar, A, eds, (2007), Secularism and Secularity, Institute for the Study of Secularism in Society and Culture. 
  • Barrow, S (2007) Rethinking Religion in an Open Society, Ekklesia Research Papers (secularism from a Christian perspective - see also the Ekklesia site)
  • For articles, posts and blogs concerning secularism see The Immanent Frame

These pages have been prepared by Jordan Tchilingirian. Please send any comments, corrections or suggestions to him at