I am a humanist because I think humanity can, with constant moral guidance, create reasonably decent societies. I think that young people who want to understand the world can profit from the works of Plato and Socrates, the behaviour of the three Thomases, Aquinas, More and Jefferson — the austere analyses of Immanuel Kant and the political leadership of Abraham Lincoln and Franklin Roosevelt.

The definitions of humanism are many, but let us here take it to be the attitude of those men who think it an advantage to live in society, and, at that, in a complex and highly developed society, and who believe that man fulfills his nature and reaches his proper stature in this circumstance. The personal virtues which humanism cherishes are intelligence, amenity, and tolerance; the particular courage it asks for is that which is exercised in the support of these virtues. The qualities of intelligence which it chiefly prizes are modulation and flexibility.

A just social order can best be described as a humanist socialism, because its goal would be the establishment of equal possibilities within and between all countries, and at its base would lie universal human values

Wojtyla made his own this principle whereby, with the incarnation, Christ in some way unites himself to every man, and reveals to man the meaning of himself. Humanism is entirely founded on Christology, so that man is the obligatory path for the Church, which cannot but dedicate itself to serving the good of man. From these principles derive the rights of the human person, which is the value on which the legitimacy or illegitimacy of all political and social systems is measured.

The antidote to a meaningless and lawless existence was provided by humanism, a revolutionary new creed that conquered the world during the last few centuries. The humanist religion worships humanity, and expects humanity to play the part that God played in Christianity and Islam, and that the laws of nature played in Buddhism and Daoism. Whereas traditionally the great cosmic plan gave meaning to the life of humans, humanism reverses the roles and expects the experiences of humans to give meaning to the cosmos. According to humanism, humans must draw from within their inner experiences not only the meaning of their own lives, but also the meaning of the entire universe. This is the primary commandment humanism has given us: create meaning for a meaningless world. Accordingly,

Rousseauist and Baconian, though often superficially at odds with one another, have co-operated in undermining, not merely religious tradition, but another tradition which in the Occident goes back finally, not to Judea, but to ancient Greece. This older tradition may be defined as humanistic. The goal of the humanist is poised and proportionate living. This he hopes to accomplish by observing the law of measure. ... Decorum is supreme for the humanist even as humility takes precedence over all other virtues in the eyes of the Christian. Traditionally the idea of decorum has been associated, often with a considerable admixture of mere formalism, with the idea of the gentleman. Humanism and religion in their various forms have at times conflicted, but have more often been in alliance with one another. As Burke says in a well-known passage: "Nothing is more certain than that our manners, our civilization, and all the good things that are connected with manners and with civilization, have, in this European world of ours, depended for ages upon two principles; and were indeed the result of both combined; I mean the spirit of a gentleman and the spirit of religion."

This evolution theory is the foundation philosophy for humanism. Humanism is the idea that man is God. After all, there is no God out there, so we must be God. The Bible says, "They did not like to retain God in their knowledge, God gave them over to a reprobate mind." Do humanists believe in a supreme being? Emphatically, yes, that supreme being is man. Humanists have no knowledge of any being more supreme. The turning point in history will be the moment that man becomes aware that the only God of man is man himself.

I decided (after listening to a "talk radio" commentator who abused, vilified, and scorned every noble cause to which I had devoted my entire life) that I was both a humanist and a liberal, each of the most dangerous and vilified type. I am a humanist because I think humanity can, with constant moral guidance, create a reasonably decent society. I am terrified of restrictive religious doctrine, having learned from history that when men who adhere to any form of it are in control, common men like me are in peril. I do not believe that pure reason can solve the perpetual problems unless it is modified by poetry and art and social vision. So I am a humanist. And if you want to charge me with being the most virulent kind—a secular humanist—I accept the accusation.

Humanitarianism is the name commonly given to that higher humanity which embraces the whole animal kingdom, or as much of it as gives evidence of feeling. Humanitarianism is the final goal of human sympathy. Starting with the tribe (or the family, or even the individual), the instinct of sympathy has spread from tribe to confederacy, from confederacy to nation, from nation to race, and from race to species. It is constantly growing and deepening among the sub-divisions of the human species and is as constantly extending to the non-human populations of the earth. It is destined finally to reach the remotest shores of the Great Ocean of Feeling. Wherever there are bodies that bleed and souls that mourn, there human sympathy should go, angel-like, with its sweetness and healing down even to those lowly and overlooked but suffering-and-enjoying civilizations beneath our feet, in the grasses and grounds and the crystal deeps.

I am a liberal humanist. I believe in the unity and dignity of people, who have the right to believe what they like. No one has the right to impose his beliefs on others. Faith must be a strictly personal affair. Believing in God or no god is immaterial, what matters is human dignity, human freedom, and human welfare. A human-loving atheist is a thousand times better human than a theist who hates his fellow beings on the grounds of religious bigotry. A true humanist is free from the restraints of race, color, and creed; he believes in human rights, civil liberties, and democratic principles.

The aspects of society that humanism most exalts are justice and continuity. That is why humanism is always being presented with a contradiction. For when it speaks of justice it holds that the human condition is absolute; yet when it speaks of continuity it implies that society is not absolute but pragmatic and even anomalous. Its intelligence dictates the removal of all that is anomalous; yet its ideal of social continuity is validated by by its perception that the effort to destroy anomaly out of hand will probably bring new and even worse anomalies, the nature of man being what it is. "Let justice be done though the heavens fall" is balanced by awareness that after the heavens fall justice will not ever be done again.

The central them of Humanistic Marxism is the replacement, in the economy, of authoritarian penalties and material incentives with democratic processes and moral incentives…Great stress is laid upon an egalitarian distribution of income and wealth. Everyone is expected to perform some physical work… Corporations are maintained as state-owned facilities under joint government-worker control. Market competition and profit motivation are blunted or obliterated. Authoritarian political methods, officially shunned, are used in some degree to stifle dissent and to enforce industrial discipline provided by market competition in the United States.

Being a Humanist means trying to behave decently without expectation of rewards or punishment after you are dead.

A humanist has four leading characteristics — curiosity, a free mind, belief in good taste, and belief in the human race.