By Douglas Anele
He deplores pseu do-science and anti-science both of which he attributes to the difficulty “in accepting the idea of a random universe and a universe without purpose” (p. 49). In spite of the apparent universe-without-purpose revealed by science, however, Herrick concludes the chapter with the following proposition: “… anyone able to surf through complex mathematics, study the natural world, or contemplate the stars above will surely possess a stimulating sense of wonder in the face of the universe” (p. 49).

In “Humanism and the Arts”, the title of chapter eight (please overlook the mistake in the last essay, which discussed “Humanism and Science” as chapter eight, instead of as chapter seven), the author seeks to correct the erroneous belief that humanists are dry rationalists.

He points out that “in the warmth of human love for family and friends, in their marvel and wonder at the natural universe, in their passionate commitment to participating in a humane society, and in their vital appreciation of the arts they are far from dry” (p. 50).

The difficulty of grasping works of art is like the difficulty of holding water in the hand. Thus the arts, Herrick suggests, constitute an important balance to excessive analysis and reasoning, to any risk of dryness.

He highlights the various functions of the arts in human society,and cited the literary works of humanists such as George Eliot and E. M. Forster to buttress his point. He acknowledges that the visual and aural arts are equally important for humanists.

The arts,Herrick says, can enlarge and enrich our knowledge of the diversity of humanity to cross boundaries of nation, race and time. Genuine art “attends to our vulnerability and loneliness, and seeks human values for this condition while asserting our humanness as social and individual beings” (p. 57).

Herrick took up the topic of humanism and our environment in chapter nine. He states that environmental issues may be more important than any of the other subject treated in his book. Therefore, it is imperative that humanists should reckon with the colossal environmental problems facing life on earth at every moment.

Humanists understand that there are ethical and survival issues in potential climate change, species decline, stewardship for future generations, pollution, population growth and genetic modification. Furthermore, most of them would support the need to preserve life on earth, becausethey believe in values which can be extended to other creatures.

This implies that humanists can commit themselves beyond the human and the contemporary since, despite emphasising the preeminent of the human species they recognise a sense of responsibility for ourselves and for future generations, and for other species (p. 59).

In the concern for the preservation of life on earth, Herrick naturally supports scientific approach to the problem. Accordingly, he claims that “there is need for scientists to work at an understanding of the creation of sustainability on earth.

There is a call for science to be more ‘holistic’ and not to reduce everything to its component parts (reductionism): but nothing can be more holistic than the theories of Darwin or Einstein” (p.64). Chapter ten deals with organised humanism. In it the author tells his readers that humanism “can survive as a philosophy of life in a wide variety of societies and with individual thinkers promoting its ideals without any organised humanist movement.”

Nevertheless in several countries of the world a number of humanist organisations have emerged which in various ways promote humanist ideas, values and mutual support among themselves. Pages sixty-six to seventy-seven contain a list, brief history and modus operandi of prominent humanist bodies and publications especially in Britain.

The chapter ends a discussion of the International Humanist and Ethical Union (IHEU), an umbrella organisation in the forefront of developing a global humanist agenda and movement, anchored on the ideal that humanist values should spread throughout the world.

Chapter eleven entitled “International Humanism” analyses the development of humanism in countries outside Britain, such as India, United States, Australia, Norway, Netherlands, Belgium, France, Germany, and Poland.  There are small groups of humanists in Mexico and Argentina, but South America as a whole does not have a formal humanist presence.

The same thing applies to Africa, where some humanist individuals act as a focus for humanist thought. Chapter twelve reiterates the basic principles of humanist action and mode of life. In it the author avers that “since humanism insists that we are grounded in this world and in this moment of time, humanists want to do something to make their society and their individual lives more bearable” (p. 88).

Consequently, humanists throughout history have tended to be drawn to areas of social reform, especially to education and teaching of human values, women’s rights, the right to control one’s fertility, the right to euthanasia, opposition to religious privilege in the law and in the media, freedom of speech and information, the rights of homosexuals, bisexuals and transgendered people, the striving for racial equality.

Humanists are even prepared to work with religious people to bring about positive change in the society. Humanism recognises the importance of balance in human life, because it is inconsistent to be a humanist and a fanatic simultaneously.

Herrick claims, and I fully agree, that although most human beings live below their potential, widespread acceptance of the humanistic philosophy of life will engender more fulfillment of the potentials and richness of human possibility.

The final chapter dwells on the future of humanism in the face of tremendous changes taking place in all facets of human life globally. Herrick reexamines the decline of religion in the West, although in Africa, India and in the Muslim world, religion is vibrant.

Inspite of this, and the rapid changes connected withglobalisation, Herrick is optimistic that humanism will survive if it attends to the whole person. Humanism is a philosophy “that can appeal to all, that can give us hope that we nay act constructively in the future and live richly in the present” (p. 100).

Herrick’s book, Humanism: An Introduction, is an excellent primer for serious engagement with humanistic philosophy which I consider to be a superior weltanschauung to religion. Aside from few grammatical infelicities here and there, the book is written in simple, easy-to-understand English.

Consequently, I warmly recommend it to all those tired of the bloodthirsty absurdities of conventional religions who are earnestly searching for a more rational and humane existential compass for navigating our mysterious universe. CONCLUDED.