The role of Humanities in the development of Humanism

Ahmad Reza Taheri

The paper relates the role of humanities to the development of human character by presenting that how moral principles becoming universal or how secular attitude is surpassing the fundamental attitude. It differentiates between philosophical reality and the conventional one. The paper says that because of rationalism and enlightenment primitivism is succumbing to modernism. In this regard, it briefly deals with a number of contemporary developments happening around the world; it gives the credit to the discipline of humanities, as the major factor behind the philosophy of humanism.

Introduction

The discipline of humanities is referred to those normative sciences, which are concerned with the origin and development of human society. The emergence of humanities as a disorganized or perhaps causal form may reach back the prehistoric time, but as a systematized academic form, we may trace its origin to around 3000 BC in Greece. The concept as a systematic discipline, which was originated in Greece, found its way into the Western Europe where a remarkable number of thinkers, such as the modern ones like Adam Smith had extensively worked on the discipline. In the contemporary period, some western philosophers like John Rawls followed the discipline and produced a substantial work on theory of justice. Well, today with the expansion and specialization of the discipline, the sphere of humanities can include a number of interdisciplinary fields, such as political psychology, which is an offshoot of politics and psychology. In this paper, however, our intention is not to review the literature of the discipline rather the aim is to relate this presentation to some of the contemporary realities by looking at the contribution of the discipline to the development of human character. Therefore, the paper is divided into six sections, as shall be presented in the following manner.  

Ethics: local versus universal 

Ethics has been the focal point of study for every philosopher. Every culture has developed an ethic of its own. Until recently, namely since the usage of the term 'global village' for our world, moral beliefs about what should be right and what should be wrong have been theorized locally, as attitudes and views used to take place within the limits of a society. Because of worldwide communication and information technology, which has pushed the world into a smaller one, ethics have become/becoming universal. Let us take example of an entertainment like dance, which is not favored in a parochial Muslim society such as Afghanistan under Taliban. Although under their regime, dance was forbidden and violators could be prosecuted, many liberal Afghans considered such a narrow belief 'insular.' Thus, there is a war of ideas between local and universal understanding of the practice. In the neighborhood of this country, we have India, a secular state; its culture teaches us how dance can be a part of the social life. Many social scientists have tried to develop theories to balance such differences of attitudes between human beings. Social science philosophers have considered certain types of practices such as music and dance, healthy. Very often such practices are referred to as 'natural rights’, which should be universalized; in universalizing them however philosophers have been relatively successful. A local tradition, which does not regard women as first class citizens, in any way eventually can be overruled by universal ethics through universal law. In Kuwait, for instance, until 2005 women were allowed neither to run for office nor to cast their vote. It was only in 2005 that women were given the right to participate in politics. Masooma Mobarak, for example, became the first female minister in 2005. ¹ Although the right was finally given to the women of Kuwait, the act itself indicates the slow process of humanism in this country. The right for years has been considered a local norm. Thus, Kuwait has taken some initiative towards democratization by adopting some universal norms. This has happened only through a relative understanding of humanities. ²        

Secularism & Religious fundamentalism

The next issue of concern is the role of secularism and its impact on religious fundamentalism. It is known that religion is about the engagement with what which is believed to be a spiritual power. This power may be in the form of gods, spirits, ancestors, or any kind of belief. Although religion can be regarded as a part of humanities, it can be at war with the discipline itself especially when it tries to project itself as the ultimate truth or else forces itself into power politics. Many of the religious stories once considered important today have been declared unimportant. In Judaism, for instance, a major concept is about the contractual agreement between God and the Jewish people. According to tradition, the God of creation would enter into a special relationship with the Jewish people at Sinai. They would acknowledge God as their sole ultimate king and legislator, agreeing to obey His laws.³ The belief today in Israel which was formed in 1948 as a Jewish state where the Jewish make up around 82 percent of the people, does not carry its importance in the context of politics. Unlike other states such as the Islamic Republic of Iran, which considers God the ultimate authority, in Israel (in the context of politics) it is meaningless. It is a multiparty parliamentary republic with ultimate authority vested in people. Such development is resulted from the influence of secular institutions. In many other instances, a number of states have pursued more or less a similar approach by updating their religious codes. This policy, as far as religious fundamentalism is concerned, helps in avoiding the threats from forces of modernism and secularism. Malaysia and Saudi Arabia, for example, are both Islamic states, but Saudi Arabia is more vulnerable than Malaysia, simply because, the religious rules in Saudi Arabia are not updated. In Saudi Arabia, women still do not enjoy a right to drive automobile.

Reality: philosophical understanding & conventional understanding  

The conventional or superficial understanding of reality is based on various ideologies in which considered by some philosophers like Moris Meterling “baseless.” In his book The Big World & Small thoughts Meterling says, "our world is entirely based on lie". ⁴ The nature of reality is a basic question of philosophy. Philosophy is about the rational and critical inquiry into the basic principles of nature; it studies the origin of every social institution. It is, in fact, in this process of deliberation through which one may philosophically reject a law or institution. Such a cerebration may result in atheism or nihilism. From the 4th century BC to the rise of Christian philosophy in the 4th century AD, for example, some major schools of thought such as the Epicureanism, Stoicism, and Skepticism, had developed an atheistic concept towards the reality of existence. In philosophy, as Socrates believes, ignorance is the source of evil. It is improper to act out of ignorance or to accept moral instruction from those who have not proven their own wisdom. Instead of relying blindly on authority, we should unceasingly question our own beliefs and the beliefs of others in order to seek out genuine wisdom. ⁵ This theory of Socrates undermines many of social institutions or ideologies of the contemporary period especially those with rigid nature.

From rational thinking to enlightenment

A critical or unbiased thinker can collect and record facts about the human past so that discover new facts. An attempt to survey the history or literature may lead a social scientist to find the incomplete, partly incorrect, and biased findings. Many developments have been taken place in the history of the world because of the works done by social philosophers. The age of enlightenment, for instance, can be referred to as a prime example. The age was enormously impressed by Isaac Newton’s discovery of universal gravitation. The concept was that if humanity could so unlock the laws of the universe, God’s own laws, why could it not also discover the laws underlying all of nature and society? People came to assume that through a judicious use of reason, an unending progress would be possible; progress in knowledge, in technical achievement, and in moral values. Following the philosophy of Locke, the 18^th century writers believed that knowledge is not innate, but comes only from experience and observation guided by reason. Through proper education, humanity itself can be altered. It was in this age when philosophers conceptualized the idea that human aspirations should not be centered on the next life, but rather on the means of improving this life. Worldly happiness was placed before religious salvation. Nothing was attacked with more intensity and ferocity than the church, with all its wealth, political power, and suppression of the free exercise of reason. ⁶ Today, the phenomenon has crossed its limits; it is not only in the west rather it is more or less everywhere. The concept continues to question the politicized religious structures. 

Political maturity 

A politically educated person studies politics in many contexts such as how politics affects the economy, how one thinks and acts in relation to politics, and how politics influences socio-cultural organizations. Political scientists usually influence the world in ways that are more indirect: by educating citizens and political leaders, by contributing to debates on political issues, and by encouraging different ways of looking at the world. Political education is motivated by the need to understand the sources and consequences of political stability and revolution, of repression and liberty, of equality and inequality, of war and peace, of democracy and dictatorship. A thoughtful individual can see inside/behind politics and can uncover the reality of a social or religious establishment through the analysis of political theories and ideologies. The discipline can equip the concerned with a vision, which may not be possessed by the common. It can enlighten the readers about various issues of concern, such as the philosophy of state. These all can enlighten a curious citizen to develop a critical thinking of the status quo.

Scientific approach to irrationality: superstitions  

In many societies of the world, including the developed societies of the west where scientific techniques have not been able to change the minds of the people, superstition is spread. It is generally considered irrational as resulting from ignorance or from fear of the unknown. It implies a belief in unseen and unknown forces that can be influenced by objects and rituals. In general, superstitious practices and beliefs are most common in situations involving a high degree of risk, chance, and uncertainty, and during times of personal or social stress or crisis, when events seem to be beyond the control of human being. ⁷ However, the question of what is or is not superstitious is relative. For example, one person’s beliefs can be another’s superstitions.⁸ Whatsoever, in sciences like psychology we study behavior and mind and strive to understand the mysteries of human nature, why people think and act in a particular manner. We investigate social behavior of the people and groups. Like other social sciences, psychology too has had its own effects on the development of humanism. Even though it has not been developed to that extent to cure many of the mental disorders, the discipline has awakened many of the people on the issue of superstition.  

***

ّIn conclusion, humanities as a whole, does not regard for the narrow-mindedness of any concept or ideology. The discipline criticizes the past inhumane practices. It also rejects many of the traditions once regarded sacred. It develops new ideas and challenges the status quo. The discipline, does not necessarily require religion, it can bypass it. It can reject a divine law and replace it with a human law, as is the case in a so-called liberal democracy of today. Since a proper study of humanities can push a society towards the enlightenment, it can threaten the unquestionable establishments. The discipline of humanities teaches us the same old moral principles, which have already altered the nature of humanism, and will continue to do the same. It pushes a man into a state in which may willingly lead him to observe the nature, respect the animal rights, bring into politics the ethics, develop a secular outlook,⁹ accept others as fellow beings, and think universal.

Deep into humanities, we come across concepts such as liberty and justice; we will come to know how different can be a common/poor definition of liberty from a rich one. The discipline of humanities has saved the world from the outdated and biased practices. Yet, it is an ongoing process, fighting and pushing back dogmatism. 

Notes

(1) The Indian Express (18 May 2009),"Kuwait Women enter Parliament, Islamists slip," p. 13.

(2) When we say that this has happened in Kuwait because of a relative understanding of humanities, by the term 'humanities', we have not restricted it to the study of the discipline only. It can include a number of socio-political factors such as awareness, national interest, and interaction with different cultures, ideas, and systems. All these are referred to as humanities, as they deal with the society.

(3)  For more readings on Judaism, see, Ariel, David S, Spiritual Judaism: Restoring Heart & Soul to Jewish Life (Hyperion, 1998). Also, see, Ariel, David S, What Do Jews Believe? The Spiritual Foundations of Judaism, (Schocken, 1996).

(4) See, Moris Meterling, Afkare Kochek va Donyaye Bozorg (The Big World & Small Thoughts), translated by Zabihollah Noori from French to Persian, Tehran, Iran. 

(5) On the teachings of Socrates, see, Andrew N. Carpenter, "Western Philosophy", Microsoft  Encarta Reference Library 2005.

(6) Ibid., the "Age of Enlightenment", contributed by Timothy N. Tackett.

(7) For further reading, see, Kagan, Jerome, Psychology: An Introduction, (9th ed. Harcourt, 2002).

(8) For further reading, see, Leahey, Thomas Hardy, A History of Modern Psychology, (3rd ed. Prentice, 2000).

(9) It should be noted that secularism does not reject a religion. But, in theory it separates politics from religion, though no society is entirely secular. We can take example of India which does not have an official religion. It is a secular state, but has given a plenty of space to religion.  

Ahmad Reza Taheri, (www.ahmadrezataheri.org) Research Associate, YC-National Center of International Secuirty & Defense Analysis, University of Pune, India.