Does life have meaning if one rejects belief in God? This book responds affirmatively to that question. Paul Kurtz, America's leading secular humanist, provides a powerful defense of the humanist alternative, rejecting both religious spirituality and nihilism. In this inspirational book, Kurtz outlines the basic virtues of the secular humanist outlook. These virtues include courage, not simply to be or to survive, but to overcome and become; that is, to fulfill our highest aspirations and ideals in the face of obstacles. The two other virtues Kurtz identifies are cognition (reason and science in establishing truth) and moral caring (compassion and benevolence in our relationships with others.) Kurtz offers an optimistic appraisal of the human prospect and outlines a philosophy both for the individual and the global community.
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PAUL KURTZ is Professor Emeritus of Philosophy at the State University of New York at Buffalo. He is editor of Free Inquiry magazine, Chairman of the Committee for the Scientific Investigation of Claims of the Paranormal, and former Co-President of the International Humanist and Ethical Union. He has authored and edited over 30 books, including The Transcendental Temptation, Forbidden Fruit, and The New Skepticism.
Kurtz, a former copresident of the International Humanist and Ethical Union, says he is writing not philosophy but eupraxophy?instructions for a good and practical life. So his book resembles a creed?that of a liberal Protestant except that God has been abolished and the sense of community somewhat weakened in consideration of the biological nature of man. (Kurtz finds our genes less altruistic than the abandoned God and cites the ultra-conservative philosopher Antony Flew, who rules against the imposition of egalitarianism by the state.) Humanism opens alternatives to traditional sexual arrangements and familial organization. Though we must supply the meaning of our lives, humanism is not a license to go on an egomaniacal binge; human animals live in communities and share a common reason. So Kurtz thinks we have duties to each other, future generations, and the environment. But he is sure (though he offers no arguments) that science has disposed of God and immortality. He does not ask whether there might be more than one kind of knowledge, reason, and informative language or whether all values are in space and time. This is not a book to persuade nonhumanists but rather to provide a clear, readable, and encouraging outline of the prospects for those who put their trust in science alone. The book is rather more conservative than would be most people who call themselves humanists, but, that aside, it does its job very well?as well one might expect from the author of 30 books, many of which map the same ground.?Leslie Armour, Univ. of Ottawa
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