Humanism
A philosophy centered on human agency, reason, and well-being.
Humanism is a way of thinking that puts human beings—their ability to act, their individual growth, and their life together in society—at the center of moral and philosophical questions. The word has taken on different meanings over time as various movements have claimed it. In the Italian Renaissance, scholars inspired by ancient Greek writings started Renaissance humanism. Later, during the Enlightenment, advances in science and technology boosted human confidence in exploring the world. By the early 1900s, groups dedicated to humanism were active in Europe and the United States, and they later spread worldwide. In the early 2000s, the term generally points to a focus on human well-being, freedom, happiness, self-direction, and progress. It holds that people are responsible for promoting and developing individuals, affirms the equal and inherent worth of every human being, and stresses concern for humans in relation to the world. Humanists tend to support human rights, free speech, progressive policies, and democracy.
Since the 20th century, organized humanist movements have mostly been non-religious and aligned with secularism, though there are exceptions like the Humanist Society, which endorses Humanist chaplains. In current use, humanism as a philosophy means a non-theistic outlook centered on human agency, relying only on science and reason—not divine revelation—to understand the world. Many Humanists do not see religion as necessary for morality, and they object to too much religious involvement in education and government. Many contemporary secular humanist groups work under the umbrella of Humanists International. Well-known associations include Humanists UK and the American Humanist Association.
The word “humanism” comes from the Latin *humanitas*, first used in ancient Rome by Cicero and others to describe values tied to a liberal education. This origin survives in the modern university concept of the humanities—arts, philosophy, history, literature, and related fields. The term reappeared during the Italian Renaissance as *umanista* and entered English in 1589. “Humanist” was used for students of classical literature and advocates of a classical education. By the late 1300s, humanists used the phrase *studia humanitatis* for their own specialties: rhetoric, grammar, poetry, history, and moral philosophy. In 1755, Samuel Johnson’s dictionary defined “humanist” as a philologer or grammarian, from the French *humaniste*. A later edition added “a term used in the schools of Scotland.” In the 1780s, Thomas Howes, opposing Joseph Priestley in Unitarian disputes, used “humanists and humanism” for those like Priestley who “maintain the mere humanity of Christ.” This theological meaning is now considered obsolete. In the early 1800s, the German term *humanismus* appeared with several meanings, and from there it re-entered English with two distinct senses: an academic term linked to classical literature, and a more common use meaning a non-religious approach to life, opposed to theism. Bavarian theologian Friedrich Immanuel Niethammer likely coined *humanismus* for the classical curriculum he planned for German secondary schools. Other scholars like Georg Voigt and Jacob Burckhardt later adopted it. In the 1900s, the word was refined to its current meaning: a naturalistic approach to life focused on human well-being and freedom. New terms like “Christian humanism” and “secular humanism” became popular in the 20th century, but these often carry false historical assumptions or polemical intent. “Secular” was first applied in the United States as a term meant to amplify disapproval, not as a neutral qualifier. Secular humanism now refers simply to the non-religious philosophy “humanism,” while “Christian humanism” serves a rhetorical function, claiming that Christianity gave rise to humanist values through the *studia humanitatis*.
There is no single, widely accepted definition of humanism. Philosopher Sidney Hook wrote in 1974 that humanists oppose imposing one culture on others, do not belong to a church or established religion, do not support dictatorships, and do not justify violence for social reform. Hook also said humanists support ending hunger and improving health, housing, and education. In the same collection, philosopher H. J. Blackham argued humanism focuses on improving social conditions by increasing human autonomy and dignity. In 1999, Jeaneane D. Fowler said the definition should include rejecting divinity and emphasizing human well-being and freedom. She noted a lack of shared doctrine but said humanists generally aim for happiness and self-fulfillment. In 2015, prominent humanist Andrew Copson defined humanism as naturalistic in its outlook.
- field
- Philosophy, Ethics, Education
- known_for
- Emphasizing human agency, dignity, and reason; advocating for human rights, free speech, and democracy
- key_organizations
- Humanists International, Humanists UK, American Humanist Association
Lore & Background
The word 'humanism' derives from the Latin humanitas, first used in ancient Rome by Cicero to describe values related to liberal education. In the 18th century, Samuel Johnson's dictionary defined 'humanist' as a philologer or grammarian. During the Unitarian disputes of the 1780s, Thomas Howes used 'humanists' to refer to those who maintained the mere humanity of Christ. In the early 19th century, the term humanismus was used in Germany, likely coined by Bavarian theologian Friedrich Immanuel Niethammer to describe a classical curriculum. Scholars such as Georg Voigt and Jacob Burckhardt later adopted it.
Reader's Guide
Humanism's significance lies in its enduring focus on human potential and responsibility, shaping education, ethics, and social policy across centuries. During the Italian Renaissance, it revived classical learning; during the Enlightenment, it gained confidence from scientific advances. By the early 20th century, organized humanist movements flourished in Europe and the United States, and have since expanded worldwide. Contemporary humanism is mostly non-religious, aligned with secularism, and relies on science and reason rather than divine revelation. It advocates for human rights, free speech, progressive policies, and democracy, viewing humanity as responsible for promoting individual development and the equal dignity of all. The term has been refined over time, with 'secular humanism' emerging in the 20th century as a non-religious philosophy, while 'Christian humanism' serves a rhetorical function. There is no single widely accepted definition, but common themes include naturalism, rejection of supernaturalism, and emphasis on human well-being and freedom.
Did You Know?
- The word 'humanism' derives from the Latin humanitas, first used by Cicero in ancient Rome.
- Bavarian theologian Friedrich Immanuel Niethammer likely coined the German term humanismus to describe a classical curriculum.
- Many contemporary secular humanist organizations work under the umbrella of Humanists International.
A Node in a Vast Network
Humanism occupies a single entry within what is essentially an enormous alphabetical catalog of philosophies, schools of thought, and philosophical movements. From Absurdism at the top of the A section through to the N entries, the list stretches across dozens of pages of named traditions. Humanism sits in the H section, sandwiched between Huang–Lao and Humanistic naturalism, a position that reflects its alphabetical placement rather than any hierarchical ranking. What the catalog makes clear is that humanism is one thread among thousands, sharing the same shelf as Analytic philosophy, Aristotelianism, and Atomism on one side, and Idealism, Identityism, and Ignosticism on the other. It is listed alongside movements as diverse as African philosophy, Agential realism, and Aztec philosophy, suggesting that the philosophical landscape treats humanism as one distinct voice in a chorus of thousands. The very structure of the list, organized by letter with each entry separated by a dash, underscores that humanism is cataloged as a peer to every other named tradition, neither above nor below them in the taxonomy.
The Humanism Constellation
The list reveals that humanism is not a single isolated entry but the anchor of a small constellation of related movements scattered across different letters of the alphabet. In the C section, Christian humanism appears as its own distinct tradition, positioned between Christian existentialism and Christian neoplatonism. In the H section, Humanistic naturalism sits immediately after Humanism, suggesting a close conceptual kinship. In the M section, Marxist humanism is listed among the various Marxist traditions, appearing between Marxism and Marxism–Leninism. And in the N section, Neohumanism stands as yet another variant, nestled between Neoconservatism and Neoliberalism. This distribution across multiple alphabetical sections indicates that humanism has spawned or been absorbed into several distinct philosophical lineages, each carrying the humanist prefix or suffix while embedding it within a broader doctrinal framework, whether Christian, Marxist, naturalist, or neo-revisionist in character.
Neighbors in the Alphabet
In the H section of the philosophical catalog, Humanism is flanked by entries that reveal the density of the landscape around it. Before it sit Haskalah, Healthcare (philosophy of), Hedonism, Hegelianism, Hellenistic philosophy, Henotheism, Hermeticism, Heterophenomenology, Hindu philosophy, Historical materialism, Historicism, History of religions school, History (philosophy of), Holism, Homaranismo, and Hongaku. After it come Humanistic naturalism, Hylozoism, and then the I section begins with Idealism, Identityism, Ideological criticism, Ignosticism, and Illegalism. This clustering shows that humanism is cataloged in close proximity to movements spanning religious philosophy, historical methodology, and metaphysical frameworks. It shares its alphabetical neighborhood with traditions as varied as Haskalah and Hedonism, with Hegelianism and Hellenistic philosophy, and with Holism and Homaranismo. The proximity in the list does not imply doctrinal similarity, but it does place humanism within a dense field of competing and complementary ways of thinking about the human condition, knowledge, and reality.
The Breadth of the Landscape
The full scope of the philosophical catalog in which Humanism appears is staggering in its breadth. The list spans from Absurdism and Academic skepticism at the beginning through to entries in the N section, encompassing movements from every major world tradition and intellectual lineage. African philosophy, Afrocentrism, and Aztec philosophy sit in the same volume as Analytic philosophy, Aristotelianism, and Augustinianism. Buddhist philosophy, Confucianism, and Daoism are cataloged alongside Cartesianism, Continental philosophy, and Critical theory. The list includes dedicated entries for the philosophy of nearly every discipline, from art and biology to economics, engineering, mathematics, music, and even eating. Within this vast taxonomy, Humanism holds its place as one named tradition among thousands, listed with the same typographic weight as Absurdism, Atomism, and Atheism. The catalog's structure, purely alphabetical with no hierarchy or ranking, treats every entry as an equal node in the map of human thought, and Humanism is no exception to that principle of flat, democratic listing.
Frequently Asked Questions
Who is Humanism?
Humanism is a philosophical stance that places human beings—our capacity for reason, moral choice, and social cooperation—at the center of all serious ethical and intellectual inquiry. Rather than deriving meaning from supernatural authority, it treats human experience and potential as the foundational reference point.
What are Humanism's powers/role?
At its core, Humanism champions individual agency, dignity, and rational thought as the basis for building just societies. It actively advocates for human rights, freedom of expression, and democratic governance as expressions of collective human potential.
How does Humanism's story end?
Humanism has no fixed ending; it is a living tradition that has shifted shape from Renaissance classical scholarship to modern secular humanism focused on well-being and progress. Its contemporary form continues to evolve through thinkers and communities who center human flourishing without reliance on theistic frameworks.
Why is Humanism important?
It provides a philosophical foundation for fields like ethics, education, and political theory that does not depend on supernatural premises. By grounding moral reasoning in shared human experience, it underpins much of modern discourse on rights, dignity, and social responsibility.
Who are Humanism's key allies/organizations?
Major coordinating bodies include Humanists International, Humanists UK, and the American Humanist Association. These organizations work to promote secular ethics, religious freedom, and the integration of humanist values into public life.
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