https://www.ftsociety.org/wp-content/uploads/MarchApril-2021-FS-Ezine-for-Distribution.pdf
How do we differ from religious people in this pandemic era, when as of this writing over half a million Americans have lost their lives to Covid? Since you are reading this, you haven’t died from the virus, perhaps because you listened to science rather than to unfounded conspiracy theories. In dealing with death, we know that human life is a sexually transmitted disease with a 100% mortality rate. Yes, we are all going to die someday. We are fragile creatures who have been dying from the moment we were born into a universe that has no purpose. I feel “blessed” that I’ve been alive for 78 years. I have no memories of the other 13.8 billion years the universe existed without me. The same will be true when I die, hopefully not for many years. I was not in distress before I was born, and won’t be in distress when I’m dead. ​

There is no purpose of life, so we all need to find purposes in life. Regarding purpose, I am guided by a quote from Robert Green Ingersoll:
“Happiness is the only good.
The time to be happy is now.
The place to be happy is here.
The way to be happy is to make others so.” 

​I was on a weekly radio show from California State University, based in Santa Barbara. You can listen to it here. 
 
https://soundcloud.com/user-873816943 
 

https://in-sightjournal.com/2021/02/08/free-of-charge-6/ 
 
Scott Douglas Jacobsen: The Amsterdam Declaration (1952) was another huge stepping stone in the development of Humanism within the earlier discourse of modern secular freethought. Before asking those main questions, I had a side question important to this educational series, actually two. You seem like a great person to ask these questions because of the longevity of leadership in the movement and the efforts at collaboration and unification of efforts through the Secular Coalition for America. First, how much does the development of empirical philosophies create a basis for modern formulations of Humanism, instead of a straightforward focus on eudaimonia, the humanities, moral education, and the like? I understand Andrew Copson, Chief Executive of Humanists UK and the President of Humanists International, has spoken on the spotted nature of Humanism in the historical record akin to the manner in which Professor Noam Chomsky speaks of Anarchism as a philosophical trend in the history of human thought and action. As in, no one owns them, as they, Humanism or Anarchism, amount to facets of human nature (to one degree or another) and, therefore, express themselves without regard to the culture or the geography, merely transforming superficially while manifesting the same fundaments. 

Dr. Herb Silverman:  As I understand the question, you are asking if I more favor empiricism or eudaimonia when it comes to Humanism. To answer, I’ll first define the terms as I understand them. 

Empiricism is a theory that knowledge comes only or primarily from sensory experience. Empiricism is a fundamental part of the scientific method, which requires that all hypotheses and theories must be tested against observations of the natural world, rather than resting on intuition or revelation. 

Eudaimonia describes virtuous activity in accordance with reason, which gives us happiness and pleasure. To illustrate, if you’re a doctor, you should excel at healing people; if you’re a philosopher, you should excel at gaining knowledge and wisdom. Of course, each person plays many roles in life, and by excelling in all of them one achieves eudaimonia.
 
As to whether I favor empiricism or eudaimonia, I can say confidently—that depends. If I want to look at scientific questions, empiricism is the way to go. But I don’t think everything should be viewed through a scientific lens. Aesthetics, without science, makes sense to me. Different people can find different pleasures using only reason. For instance, not everyone might think like I do that my wife, Sharon, is the most wonderful person in the world. 

Of course there are times that empiricism and eudaimonia work in combination. To illustrate, empiricism is used to help find a vaccine for Covid-19. Then an individual can make a rational choice to take the vaccine to safeguard his or her health, and this expresses eudaimonia.

Jacobsen: Second, I have worked to bring together some of the voices in Canadian Humanism in one voice with some group discussions, so to speak, e.g., “Humanism in Canada: Personal, Professional, and Institutional Histories (Part One)”[1]. The series incorporated the leadership voices of most of the secular organizations in Canada, i.e., at the time: Cameron Dunkin as the Acting CEO of Dying With Dignity Canada, Dr. Gus Lyn-Piluso as the President of Center for Inquiry-Canada, Doug Thomas as the President of Secular Connexion Séculière, Greg Oliver as the President of Canadian Secular Alliance, Michel Virard as the President of Association humaniste du Québec, Dr. Lloyd Hawkeye Robertson as the Vice-President of Humanist Canada, and Seanna Watson as the Vice-President of Center for Inquiry-Canada. As far as I am informed on the issue, that’s a first. I have been interviewing a large contingent of the ex-Muslim community within Canadian society. In the midst of them, in March of 2019, something occurred to me. So, I decided to write down the idea succinctly for an article for News Intervention. I made a proposal in “An Immodest Proposal: International Coalition of Ex-Muslims (ICEM)”[2]. I was informed by a British colleague the International Coalition of Ex-Muslims[3] was formed in early 2020, about a year after the proposal. It’s hard to track the history of these things because it can be a bubbling in communities of the same ideas and then the formulation of them into a convergent creation of an organization. Also, a single proposal can be the source of the formation of these things.  Nonetheless, they’re there, present, and active. Why was the Secular Coalition for America a necessity to bring together a larger contingent of secular voices?

Silverman: Scott, I’m so pleased that you are working to bring the voices in Canadian Humanism together. However, I doubt that you can get them to speak with just one voice, except on selected topics. Humanists speak with many voices and have a lot of opinions on countless topics. That’s one way humanists are different from some religious cults. 

I do think most humanists would agree that humanism is a progressive philosophy of life that, without supernaturalism, affirms our ability and responsibility to lead ethical lives of personal fulfillment for the greater good of humanity. Humanism also promotes democracy, civil liberties, human freedoms, separation of religion and government, and elimination of discrimination based on race, religion, sex, age, or national origin. Humanists respect the scientific method and recognize that we are an integral part of nature, the result of unguided evolutionary change, and that ethical values are derived from human need and interest as tested by experience.                                    
You asked about the importance of bringing a large contingent of voices together within the Secular Coalition for America. In 2002, I helped form the Secular Coalition for America, whose mission is to increase the visibility of and respect for nontheistic viewpoints, and to protect and strengthen the secular character of our government. 

Our 19 national member organizations cover the full spectrum of freethought. Members don’t argue about labels. People in the Coalition call themselves atheists, agnostics, humanists, freethinkers, whatever. They cooperate on the 95% they have in common, rather than bicker about the 5% that might set them apart. Interestingly, four of the member organizations are classified as religious (nontheistic). They are American Ethical Union (with Ethical Culture Societies), Congress of Secular Jewish Organizations, Society for Humanistic Judaism (with atheist rabbis), and UU (Unitarian Universalists) Humanists.
​
All the Secular Coalition member organizations have strict limits on political lobbying, so the Secular Coalition incorporated as a political advocacy group to allow unlimited lobbying on behalf of freethought Americans. The Secular Coalition also collaborates with organizations that are neither theistic nor nontheistic, like the American Civil Liberties Union, and Americans United for the Separation of Church and State. It cooperates on some issues with theistic organizations, like the Interfaith Alliance, the Baptist Joint Committee for Religious Liberty, and Catholics for Choice. Working with diverse groups provides the additional benefit of gaining more visibility and respect for our unique perspective. Improving the public perception of freethinkers is as important to many of us as pursuing a particular political agenda. 
 

​Alex Sanders, former president of the College of Charleston, just retired as a teacher there. Some of us were asked to take a couple of minutes to say a few words for a video about him. I mentioned two stories. One is what Sanders said in our local newspaper, the Post and Courier, about my atheism. The other is Sanders’ response to a letter he received saying that he should fire me as a math professor because I’m an atheist. Sanders told me that his religious beliefs are the same as mine, but in writing he pretends to be a believing Christian. You can watch the video here.  
https://app.vidhug.com/BJoyEmA2v/hug 
 
The whole thing is 30 minutes. My portion comes on after about 6 minutes and 15 seconds.

https://jfasd.org/2021/01/as-a-secular-jew/
​
What is special about Jews wanting a secular democracy? I wish there were also organizations like “Christians for a Secular Democracy” and “Muslims for a Secular Democracy.” Or better yet, there should be no need for such organizations because all Americans should favor a secular democracy. The United States was founded as a secular democracy, and there should never be a need to defend that principle. Our framers established the first government in history to separate religion and government. They formed a secular nation whose authority rests with “We the People” (the first three words of the U.S. Constitution) and not with “Thou the Deity.” They created a Constitution in which our government acknowledges no gods, the better to ensure freedom of conscience. The only mentions of religion in the U.S. Constitution are exclusionary. The First Amendment prohibits Congress from making laws respecting an establishment of religion, or prohibiting the free exercise thereof. Article Six prohibits religious tests for public office. Article Six inspired me to become an activist in secular causes. When I discovered in 1990 that our South Carolina Constitution prohibited atheists from holding public office, I challenged that provision by running for governor as the “candidate without a prayer.” In 1997 I won a unanimous decision in the South Carolina Supreme Court, invalidating the unconstitutional provision and recognizing that atheists have the right to hold public office in South Carolina. 

 
 
 
https://www.postandcourier.com/opinion/letters_to_editor/letters-to-the-editor-readers-respond-to-riots-in-us-capitol/article_ee089924-43de-11eb-9df9-e7fec54e2560.html
 
Why did The Post and Courier print the Jan. 3 article, “What’s in the stars for the new year?” The article gives “insights” from Charleston astrologers for this year, calling them “astrology experts.”

According to one expert astrologer, we’re having the current pandemic because the planet Mars is closer to Earth than usual. He also says that the influence of Mars is on the wane, so I guess the pandemic will be ending soon. More good news from astrologers is that democracy will likely survive because the dwarf planet Pluto will be back where it was in 1776 when the Declaration of Independence was signed.
 
Astronomy is science; astrology is not. I would just as soon take advice from a fortune cookie as from the paper’s daily astrology column. At least that column is on the page with the other comics. 
 
 

​https://www.ftsociety.org/wp-content/uploads/January-February-2021-FS-Ezine.pdf
Religious hate is protected speech. Everyone has the right to hate anyone, but not the right to commit crimes based on that hatred. Perhaps that’s why Bob Jones III, former president of Bob Jones University, a fundamentalist Christian institution in my home state of South Carolina, apologized in 2015 for his 1980 remark that we should follow the biblical injunction of stoning gays to death. So what about hate crime laws? I’m somewhat conflicted over this issue. I support laws that prohibit acts of discrimination, including threats and intimidation. But I tend to think it’s problematic to give longer criminal sentences for crimes motivated by religious hatred. I don’t want to hold the accused guilty of the free-speech right to have an opinion, however hateful it may be. I also doubt that some bigot would be dissuaded from taking an action because a few additional hate-crime years might be tacked on to a justifiably long sentence. A more serious problem in criminal cases, I think, is that the race, color, religion, or sexual orientation of the defendant may unfairly sway the jury. For example, an atheist who refuses to swear an oath with his hand on the Bible, asserting a legal right to simply affirm, would likely prejudice some on the jury. 
 

https://in-sightjournal.com/2020/12/08/free-of-charge-5/
 
Scott Douglas Jacobsen: Humanist Manifesto III (2003) provided a succinct manifestation of modern Humanism. In turn, this both represents a more well-understood philosophical stance and a more concise statement as to the core of the concept “Humanism.” In this interview, I want to cover some of the modern conceptualizations of modern Humanism, as an evolution from 1933 to 2003. What was the inspiration for this updated document?
Dr. Herb Silverman: The updated third document was expected, as was the updated second document, without knowing in advance what dates they would come. The first Manifesto was written in 1933, the second in 1973, and the third in 2003. Similarly, the founders who wrote the US Constitution understood that their document was not perfect and allowed for future amendments. As we learn more about the world and best practices for humans, we update manifestos. After all, these manifestos are written on paper by humans, not written on stone tablets by an alleged deity. There undoubtedly will be a fourth manifesto, but I can’t say when.

Jacobsen: What does “without supernaturalism” mean in the context of a “progressive philosophy of life”?
Silverman: “Without supernaturalism” means no belief in any gods. It also includes no belief in reincarnation or magic crystals, not fearing black cats crossing your path or dread of Friday the 13th or the number 666. A rabbit’s foot or knocking on wood does not bring good luck. In other words, no superstitious beliefs of any kind. So we need a philosophy of life without superstition. One can have such a philosophy without being a progressive, but the humanist philosophy incorporates progressivism. It is based on the idea of progress, incorporating advances in science and technology, and advocating for social reforms and social organizations, all vital to improve the human condition.

Jacobsen: How does negating consideration of the supernatural change thinking about “our ability and responsibility to lead ethical lives of personal fulfillment that aspire to the greater good of humanity”?
Silverman: Most people want to lead ethical lives, but folks disagree about how best to do it. Some rely on so-called “holy” books written during the Bronze Age by scientifically ignorant men. Their ideas of ethics might include discriminating against gays, beating disobedient children, not allowing women to have responsible positions, punishing blasphemers and heretics, and advocating for holy wars to capture land promised by “God.” Being free of the supernatural, we can use available evidence to help decide what actions might be for the greater good of humanity.
​
Jacobsen: Why are the core principles of Humanism reason, compassion, and experience? Why is non-dogmatism, as in “values and ideals… subject to change as our knowledge and understandings advance,” a key distinction from most religious stances?
Silverman: As with most people, humanists appreciate the ability to reason. Part of what we want to do with our reason is learn how to help make the world a better place. This entails empathizing with others and showing compassion toward those less fortunate than ourselves. We learn from our mistakes and, hopefully, improve on how best to act. When tied to a never changing, dogmatic, religious book, principles become more difficult to change or improve.