Towards a more Humanistic society
By Taru Bahl

HUMANISM is a system or mode of thought/action in which human interests, values and dignity are taken to be of primary importance. Religious humanism offers a basis for moral values, an inspiring set of ideals, methods for dealing with life’s harsher realities, a rationale for living life joyously and an overall sense of purpose. An American minister once said that religious humanism is "faith in action" which teaches us that it is immoral to wait for God to act for us. We must act to stop the wars, crimes, atrocities and injustices wrought on mankind. We have remarkable powers,it says. We have a high degree of freedom to choose what we want to do. Humanism, therefore, tells us that whatever our philosophy of the universe, the ultimate responsibility for the kind of world we live in has to rest with us. Religious humanists in the West realise that a doctrine must never be allowed to subvert the higher purpose of meeting human needs in this life. Therefore, the Humanist child welcoming ceremonies are geared to the community, wedding services are tailored to meet the needs of the couple, and memorial services focus not on saving the soul of the departed but serving his survivors in such a way that it becomes a memorable experience related to how the deceased lived his life.

Leaders and men in position of authority often forget their basic human values. Drunk on self-importance and power, they trample on people lesser endowed than them. Dictators and tyrants down the ages have symbolised all that a true humanitarian must not be. One’s position, howsoever powerful and significant, does not give one the right to command. It only imposes on us the duty of living our lives in such a manner that others can receive our orders without being humiliated and carry on the process of reform, change and development — the agenda for the moment. It is, therefore, said that a good leader must be tough enough to win a fight, but not tough enough to kick a man when he is down. This notion is not in the least inconsistent with a humane democratic leadership. Good human relations develop out of strength, not weakness.

Leaders do not see themselves as unemotional or impersonal ‘man-managers’ who must crack the whip to earn respect and cooperation because then it would not be man management but mule management! The principle of human resource management must be extended to leaders exemplifying or personifying the qualities expected or required in their working groups and situations. Leaders should possess natural human qualities like dignity, consideration, gentleness, empathy and compassion. They should be humane and non-judgmental.

There are times when we see the natural expression of such humanism coming from sources which could be violent, didactic, indifferent and far removed from the concerns of humanity. We are then taken aback because we expected to see a cold, impersonal figurehead but found a sensitive caring man. During the Second World War, Hitler refused to go and see the bombed streets in Berlin, despite Geobbels pleas for reasons of propaganda and image promotion. By contrast, Churchill insisted on visiting the effected areas of East London in 1940 and stood in the ruins of humble houses with tears streaming down his face. Lord Ismay, who was with him, narrates how on that occasion a hysterical woman in the crowd shouted, "Look he is crying. He cares, he really cares". In a few simple words, she expressed the raw reaction that genuine humaneness produces in us even in moments of great adversity and personal grief.

Indian philosophy since pre Buddhist times has encouraged a humane attitude where there is little emphasis on one’s ego and selfishness. It also advocates a state of equality and love towards man for God manifests Himself in all living things. The cultivation of love for humanity was one of the dominant characteristics not only of Hinduism, Buddhism and Jainism but also of most systems of Indian theism such as those of Ramanuja, Madhva, Nimbarka and others. The Vishnu-Purana says that to look upon all beings as equal to one’s self and to love them all as one would love one’s own self is the service of God. It says that God has incarnated himself in the form of all living beings. The Christian principle of love and equality is anticipated in Buddhism and Bhagavatism which flourished in India long before Christ.

There have been times in history when seemingly valid reasons have made people do things which are radically opposed to the doctrines of Humanism. After what the Jews went through in the Nazi concentration camps, their hatred for the Germans was not something for which the world would penalise them.

But in the midst of all this chaos and ambivalence, there have been people like Victor Frankl who was a psychiatrist and a Jew. His story is briefly chronicled by Steve Covey in his book Seven Habits of Highly Effective People. He was imprisoned in the death camps of Nazi Germany where he experienced things that were repugnant to human decency. One day, naked and alone in a small room, he began to become aware of what he later called the ‘last of the human freedoms’ — the freedom that his Nazi captors could not take away. They could control his environment, do what they wanted to his body but not strip him of his identity. The power to decide how his this experience was going to affect him lay entirely with him. Between what happened to him or the stimulus and his response to it was his freedom or power to choose that response. Through a series of mental, emotional and moral disciplines, principally by using memory and imagination, he exercised his small embryonic freedom until it grew larger and larger. He had more freedom and options than his Nazi captors would ever visualise. He not only escaped from the gas ovens but also helped others find meaning in their suffering and dignity in their prison existence. He knew and believed that it is our human endowments and values which lift us above the animal world. The extent to which we exercise and develop these endowments empower us to fulfil our uniquely human potential. In fact, it is not what happens to us but our response to what happens to us that causes us hurt and ultimately pushes us to take steps which cause harm to other fellow humans. Our feelings and bodies may be hurt, but our character and basic identity does not have to be hurt at all. In fact, our most difficult experiences become the crucibles that forge our character giving us the strength to handle difficult circumstances.

The Indian conception of philosophy’s connection to life has as its guiding principle that philosophy should not remain merely a theoretic science but should mould our entire personality driving us through the hard struggles of moral and spiritual strife on the path of self realisation. It should ultimately bring us back again to the level of other men and make us share the common duties of social life. This is the final wisdom of Indian thought and one which is universal and timeless in appeal, relevance and practical application.