Paul Kurtz describes the secular sources of the meaning of life.

80-year old Paul Kurtz is still upbeat about civilization. Kurtz, "the father of secular humanism," should probably be considered one of the "old atheists." For decades before anyone ever heard of Sam Harris and Christopher Hitchens, Kurtz worked tirelessly to promote the virtues of secular humanism, the duties each of us owe to our communities and the need for critical thinking and skeptical inquiry. In addition to being a prolific author and philosophy professor, Kurtz is also founder and chairman of the Committee for Skeptical Inquiry, formerly the Committee for the Scientific Investigation of Claims of the Paranormal (CSICOP), the Council for Secular Humanism (publisher of Free Inquiry Magazine), and the Center for Inquiry. Kurtz coined the term eupraxsophy (originally eupraxophy) to refer to "philosophies or lifestances such as secular humanism and Confucianism that do not rely on belief in the transcendent or supernatural." As the foundation for the practice of eupraxsophy, Kurtz stresses that it is not a simplistic pitting of religion against science. Though scientific reasoning is a cornerstone of his world view, Kurtz also designates three basic virtues: caring, cognition and courage. One of his biggest concerns is that many religions have lost faith in the ability of human beings to identify and solve the problems facing them, causing them to attempt to look beyond the real world for real-world solutions. "Secular humanism" is often criticized by people who have never studied it's guiding principles, which includes the need for a common moral decency and deep caring for the welfare of others. If only the critics of secular humanism would actually take the time to consider the principles of secular humanism, most of them would find substantial overlap with their own guiding principles. Consider these principles of humanism:

  • We believe in an open and pluralistic society and that democracy is the best guarantee of protecting human rights from authoritarian elites and repressive majorities.
  • We cultivate the arts of negotiation and compromise as a means of resolving differences and achieving mutual understanding.
  • We are concerned with securing justice and fairness in society and with eliminating discrimination and intolerance.
The overlap among the religous and the non-religous goes far beyond enumerated principles, however. In the August/September 2009 issue of Free Inquiry, Kurtz eloquently pointed to the locus of the meaning of life from the perspective of those who don't believe in God (and, arguably, for those who do). Here is an excerpt from his well-written essay:

[W]e create our own meanings. The meaning of life is not to be found in secret formulas discovered by ancient prophets or gurus who withdraw from living to seek quiet release. Life has no meaning per se; it does, however, present us with innumerable opportunities, which we can either squander and retreat from in fear or seize with exuberance. These can be discovered by anyone and everyone who has an inborn zest for living. They are found within life itself, as it reaches out to create new conditions for experience.

The so-called secret of life is an open scenario that can be deciphered by anyone. It is found in the experiences of living: in the delights of a fine banquet, the strenuous exertion of hard work, the poignant melodies of a symphony, the appreciation of an altruistic deed, the excitement of an embrace of someone you love, the elegance of a mathematical proof, the invigorating adventure of a mountain climb, the satisfaction of quiet relaxation, the lusty singing of an anthem, the vigorous cheering in a sports contest, the reading of a delicate sonnet, the joys of parenthood, the pleasure of friendship, the quiet gratification of serving our fellow human beings—in all these activities and more.

It is in the present moment of experience as it is brought to fruition, as well as in the memories of past experiences and the expectations of future ones, that the richness of life is realized. The meaning of life is that it can be found to be good and beautiful and exciting in its own terms for ourselves, our loved ones, and other sentient beings. It is found in the satisfaction intrinsic to creative activities, wisdom, and righteousness. One doesn’t need more than that, and we hope that one will not settle for less.

The meaning of life is intimately tied up with our plans and projects, the goals we set for ourselves, our dreams, and the successful achievement of them. We create our own conscious meanings; we invest the cultural and natural worlds with our own interpretations. We discover, impose upon, and add to nature.

In the following video,Paul Kurtz discusses eupraxsophy in greater detail, as well as the alleged inability of non-religious persons to base their actions upon a legitimate moral foundation:

Continue ReadingPaul Kurtz describes the secular sources of the meaning of life.

Buchanan To The Defense…of Hitler

Some people seem to dissolve into their worst attributes over time. There is a seige mentality that develops, it seems, and from within the bastions and barricades the fever dreams of the misunderstood and disillusioned take root and grow into horrible, twisted things. I don't care much for people who are constantly running around trying to scare the rest of us with apocalyptic prognostications. The sky is falling, yes it is, and there's nothing we can do about it. Who can hold up the sky or keep the stars from falling? Not me and it would appear a waste of what life might be left to spend my time fretting over it and ruining other people's day telling them to not enjoy themselves because the impending catastrophe is of such significance that to ignore it in any way is to cheapen all human history. Having a good time in the face of Doom is being, somehow, rude to the awesome relevance of said Doom. Everyone needs a hobby. Conspiracy theorists have found the X-Box of their desires within the serpentine confines of a world delimited by the constant back-stabbing one-up-manship of imagined black ops, coups, assassinations, and creeping ideological subversion. I wish them good times playing with their toys. But occasionally they decide to rewrite history to justify their paranoia and depending on what it is they're trying to sell by doing so, I get a bit less tolerant.

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Some harsh facts for chicken eaters, like me.

Have you ever been to a children's science museum, where the children get to see chicks hatching from eggs? At these educational facilities, we teach our children about the innocence and beauty of the baby chicks. In addition to looking at them hatch, I like to eat chickens and their eggs. I always have. But this article and the undercover video that follows have really put me in a moral quandary.

An animal rights group publicized a video Tuesday showing unwanted chicks being tossed alive into a grinder at an Iowa plant and accused egg hatcheries of being "perhaps the cruelest industry" in the world.
I promote this ghastly system whenever I eat the chickens and eggs sold at most grocery stores in the U.S. There's no way around it. Perhaps one solution is to open up chicken factories to school groups, so that the children and their families can learn about the process leading up to that admittedly delicious meal of chicken strips. Then, we can make more informed decisions at the grocery store.

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How to slash the cost of sending astronauts to Mars: Don’t bring them back.

How do we cut the cost of sending astronauts to Mars? Lawrence Krauss dares to make this suggestion:

The most challenging impediment to human travel to Mars does not seem to involve the complicated launching, propulsion, guidance or landing technologies but something far more mundane: the radiation emanating from the Sun’s cosmic rays. The shielding necessary to ensure the astronauts do not get a lethal dose of solar radiation on a round trip to Mars may very well make the spacecraft so heavy that the amount of fuel needed becomes prohibitive. There is, however, a way to surmount this problem while reducing the cost and technical requirements, but it demands that we ask this vexing question: Why are we so interested in bringing the Mars astronauts home again?
Krauss suggests that we could get many volunteers for a one-way mission, but that we should choose older astronauts, who have already lived most of their lives. Many people would be aghast to read this. But consider that it's a matter of degree, in that we do tolerate consistently high death rates for some jobs, such as combat soldiers and, of all things, pizza delivery:
On-the-job accidents and homicides claimed the lives of 5,524 Americans last year . . . Of that 5,524, only 104 were timber-cutters, but those fatalities represent a death rate nearly 30 times that of a typical workplace. Loggers died at a rate of 117.8 per 100,000 workers, the BLS said, with most of them killed by falling trees. Fishing was the second most dangerous occupation, with 71.1 deaths for every 100,000 workers, followed by pilots and navigators, 69.8, structural metal workers, 58.2, and, perhaps surprisingly, drivers-sales workers, which include pizza delivery drivers at 37.9.

Continue ReadingHow to slash the cost of sending astronauts to Mars: Don’t bring them back.