Chapter 26.
“What a man can be, he must be.” Abraham Maslow’s observation resonates with the essence of humanism. In this spirit, we might posit that humanism is the pursuit of what we must be by understanding what we can be. This definition invites us to explore two interconnected facets. The first, “understanding what we can be,” is the Learning aspect of humanism. It speaks to our inherent capacity for growth, creativity, and self-actualisation. This involves a continuous journey of discovery to uncover the limits of our intellect, our compassion, and our ability to innovate.
It is a recognition of human agency, our power to shape our own lives and the world through reason, curiosity, and the drive to improve. This understanding is not static; it evolves as knowledge expands and as we confront new challenges. It is also always in the present. Humanism, in this sense, is an understanding of what we are, right now, in all our complexity, and is therefore always complete. It is the journey of discovery into what is, pushing the boundaries of what we once thought possible for human flourishing. Understanding ourselves also means acknowledging our needs, including the role of play, which, as explored in a previous chapter, embodies a biological imperative for learning and serves as a powerful avenue for the flourishing that humanism seeks. Even our physical capabilities, from raw might to the amplification achieved through tools and collective action, are part of this ongoing learning about human potential and the dynamics of power that humanism must address.
This learning is further explored by authors like Steven Pinker, in works such as Enlightenment Now, who offers a data-driven perspective on human progress, championing reason and science as drivers of our capacity for moral improvement. Yuval Noah Harari’s Sapiens provides a historical and evolutionary narrative of what humans “can be,” exploring our cognitive revolution and collective abilities that underpin our potential. Carl Sagan, through Cosmos and The Demon-Haunted World, illustrates the human capacity for wonder and discovery through scientific inquiry and critical thinking. Daniel Kahneman’s Thinking, Fast and Slow delves into the complexities of human cognition, including our biases, which is crucial for a comprehensive understanding of our rational and intuitive capabilities. Martha Nussbaum, in Creating Capabilities, explores what individuals are truly able to do and be, and how societies can foster these inherent capabilities, directly linking to the idea of human flourishing.
Historically, humanism emerged as an intellectual movement, particularly during the Renaissance and Enlightenment, shifting focus from a solely supernatural worldview to one that celebrated human reason, dignity, and achievement. It laid the groundwork for scientific inquiry, democratic governance, and universal human rights. The true breadth of humanism demands an understanding that moves beyond a singular historical origin. As Edward Said, a prominent humanist and critic, argued, an authentic humanism is inherently ‘worldly,’ requiring an ongoing dialogue across diverse cultural traditions, ensuring it is a shared project where people from every background can recognise themselves.
“What a man can be, he must be.” This statement serves as the bridge to the Living aspect of humanism. It introduces a moral imperative, suggesting that once we grasp our potential, we have a responsibility to act in ways that benefit ourselves, our communities, and the wider world. This “must be” is a commitment to compassion, justice, and the well-being of all. It is about applying our understanding and capabilities to address societal problems and build a more equitable and sustainable future. This pursuit requires critical thinking, a reliance on evidence, and a willingness to engage with complex challenges, always striving for solutions that are grounded in human values and shared experience. This mission is embodied in the principles of Grasp the Nettle, which calls for direct engagement with difficult truths to achieve desired outcomes.
Central to this living humanism is its capacity for robust self-critique. As Said elaborated, humanism is a practice demanding the right to dissent and the courage to speak truth to power. It positions humanism as a form of resistance against injustices that continue to disfigure the world, constantly pushing towards greater emancipation. In the contemporary world, humanism remains relevant. It underpins efforts to address global challenges such as climate change, social inequality, and technological ethics.
By understanding what we can be—our capacity for scientific advancement and our deep-seated empathy—humanism compels us to pursue what we must be: responsible stewards of the planet, advocates for justice, and creators of inclusive societies. This pursuit includes a critical obligation to ensure that humanism’s claims of dignity and rights are applied without exception. As Said noted, true humanism must possess the capacity to critique its own historical failures and instances of selective application, daring to ‘criticise the practice of humanism in the name of humanism’ itself to ensure genuine equity and universal flourishing. This active pursuit extends to practical strategies for improving society, as exemplified by discussions such as in the ‘Social Change’ chapter, which directly addresses the humanist imperative to apply our understanding to create tangible positive impact.
This active “Living” aspect is further illuminated by thinkers who advocate for ethical action. Peter Singer, in Practical Ethics, explores applying rational, secular principles to real-world issues like poverty and environmental concerns, exemplifying this reasoned moral action. A.C. Grayling, through works like The Good Book and The God Argument, articulates a secular ethical framework for living a meaningful life rooted in human experience. Rutger Bregman’s Humankind: A Hopeful History challenges cynical views of human nature, presenting a case for our innate cooperativeness and kindness, offering a hopeful perspective on what we “must be” capable of achieving together. Alain de Botton, with Religion for Atheists, explores how secular society can draw lessons from traditional institutions to provide meaning and community, addressing the practical aspects of living a humanist life. Amartya Sen’s work on Development as Freedom directly addresses the imperative of creating societies where all individuals have the capability to flourish, aligning with the humanist pursuit of a more equitable world.
Contemporary figures like Andrew Copson, as Chief Executive of Humanists UK, actively champion the practical application of humanist principles in public life. Through his work, including Secularism: A Very Short Introduction and The Little Book of Humanism, Copson advocates for secularism, human rights, and a compassionate, evidence-based approach to societal challenges, embodying this commitment to living humanist values in society. Humanism encourages us to find meaning and purpose in human relationships and in our collective efforts to build a world where all individuals can thrive. This continuous journey of self-discovery and ethical action, guided by reason and compassion, is the enduring essence of humanism, manifesting as both a continuous learning process and an active way of living. Contemporary humanism, as championed by many organizations and thinkers today, is deeply democratic and secular in its outlook and advocacy, as it sees these political and social structures as the most effective means to realise human potential.
Conclusion: Human Agency – Where from here
We have explored the nature of power, delving into its many manifestations and discovering how to harness your capacity for change. Having journeyed through the ‘Web of Power’ and equipped yourself with the tools of ‘Human Agency’ to Grasp the Nettle, we now arrive at the ultimate question: Where from Here? It is a clear invitation to face challenges head-on. ‘Human Agency’ might just be the glove you need to wear to tackle your life, to become truly empowered, and to courageously set an example for others.
Throughout these pages, we have explored core principles for this journey: understanding your individual identity and potential, the power of connection and collaboration, identifying and confronting sources of dysfunction, cultivating a resilient attitude, embracing self-honesty, speaking truth, and intentionally forming new habits to transcend limitations. Each of these principles informs and strengthens the others, creating an interconnected framework for empowered living. The final part, ‘Forward Futures’, awaits.
Part 3: Forward Futures: Using Power
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