Humanist principles inform our views on a variety of important, contemporary issues. The wider cultural application of these ideals, however, is often hampered by a lack of public acceptance and understanding of the humanist philosophy and its adherents. Because in many places our numbers comprise but a small minority within society, we humanists must become more assertive in our outreach, education, and activism if we are to influence the social and political evolution of our communities and protect our civil rights.

Courses available in Area I:

Area I of the COHE examines the application of humanist principles to both the cultural and political spheres. Rather than focusing on humanist theory, the goal of this area is to prepare the student to translate thought into action. Area I is intended to facilitate 1) advocacy for humanist principles, 2) protection for humanist rights, and 3) increased awareness and understanding of humanism by the general public. Whether called activism, outreach, or advocacy, this assertive approach to humanist education is the focus of Area I.

By virtue of our reliance on rational thought and the scientific method, humanists have been at the forefront of human progress. We count among our ranks many of the world's greatest thinkers, innovators and artists, and human history is, in part, defined by the significant contributions these individuals have made to the advancement of humanity. As stewards of this legacy, it is incumbent upon contemporary humanists to recognize and exploit opportunities to translate philosophy into solutions, and thought into action. Without active engagement in the issues of the day, humanism -- despite its rich philosophical underpinnings and enduring intellectual appeal -- will be rendered irrelevant.

Free from the constraints of religious dogma, humanists are uniquely positioned to be effective advocates for democracy, human rights, individual liberty, and ethics. But prerequisite to influencing public policy in these areas is securing a place in the public arena and engaging our governments and societies in productive and ongoing dialogue. This can only occur if we break our silence, refusing to accept a position on the fringe of society. We must insist upon inclusion in important public debates.

In many communities in which humanists are found, we comprise but a small minority of the population. This should not preclude making our voices heard, however. There are outstanding historical examples of minorities successfully asserting their rights and educating the public on issues they considered important -- even exerting influence at levels disproportionate to their numbers. Some of these will be discussed in a later module of this course as models for more powerful humanist activism.

Our small numbers demand that the protection of humanist civil rights become an integral facet of humanist activism. Even in democratic nations where secularism is the official public stance, humanists continue to be viewed with suspicion and mistrust by the religious majority, and are often deprived of essential liberties such as freedom from government-sponsored religion. The situation is obviously more serious in nations where the government is expressly theocratic or the population uniformly religious, and there even remain places where archaic blasphemy laws are still in force. Clearly, then, humanists must be aggressive advocates of religious liberty and freedom of conscience.

Even where humanists do not face overt persecution or discrimination, the dominant religious groups are often able to obscure and distort our message. Thus, even those members of society who might otherwise be receptive to humanism's tenets seldom gain a true understanding of our worldview. They have no informed basis upon which accept nor reject our philosophy. Yet we must not permit humanism to be defined by its detractors any more than we should permit it to be defined solely on the basis of our criticism of other belief systems.

It is, therefore, critical that humanists proactively educate the public about our philosophy.

In those places where there is a stigma attached to atheism and humanism, we must defend this worldview through humanist service, public education, and advocacy. We need to counter the presumption that religious doctrine is a prerequisite to being patriotic citizens and good, moral people. Until we are viewed in a more positive light, our stands on contemporary issues will be disregarded as the ravings of a societal fringe, not the efforts of a mainstream group of ethically-sound citizens.

Lastly, humanist activism can help to bring our philosophy down from the ivory towers of academia by demonstrating its practical utility. We must present humanism as a viable alternative to the stifling, counter-productive ideologies of persecution, subjugation, irrationality, superstition and fear. We should -- we must -- articulate a vision for the world, and for our communities, that is consistent with the principles of humanism. We must make our voices heard and demonstrate our capacity as leaders in our communities.

Whether it comes across in the form of a rally, a forum, a media campaign, a protest, political lobbying, or litigation, humanist activism is, at its best, a means of public education. At its essence it is an attempt to inform the public about issues of importance to humanists, and of the merits of our position, in a visible way.

While there is a broad constellation of issues important to humanists, it is considerably more difficult to define specific issues on which a universally acceptable humanist stance can be articulated. Thoughtful people may disagree on any number of questions, and humanists are at least as prone to internal disagreement as any other group. Humanism will seldom compel a particular position on issues of great complexity, such as domestic economic policy or the decision to employ military force. Thus, the universe of humanist causes is somewhat constrained; it tends to be focused on matters affecting one or more of our core principals, such as separation of religion from government.

Moreover, it should be recognized that there are no uniquely humanist causes. Certainly, many of the issues of concern to humanists are shared by other constituencies actively engaged in the marketplace of ideas. It behooves us to collaborate with such groups when our interests overlap. But humanism extends beyond any single cause or political ideology. We must not only emphasize our stance on issues but also bolster our image as people of goodwill who act morally without religious underpinnings. This requires thoughtful analysis of complex subjects and a rational approach to problem solving.

Fortunately, there is broad appeal and utility in the core principles of humanism: rational thought and the scientific method; disregard for superstition, the supernatural, and divine mandates; democracy and human rights. Clearly, these ideals are worthy of our efforts and can be offered to the larger culture as ways of promoting a healthier, more progressive world.

In short, humanists need to find creative methods for becoming effective advocates for our principles. We need to act both individually and collectively, finding new models for activism and learning to leverage our resources.

This introductory course will familiarize students with the issues confronting humanists and the techniques available to engage in activism and outreach. The three themes covered in this module include applied humanist ethics (humanist service, advocacy, and defense), an overview of humanist values, concerns, and issues, and the principles of humanist activism.

The free HAO100-1 Cornerstone Introductory Module will define the key concepts and core principles that underlie humanist activism. This module will cover

• Historical perspectives on humanist activism
• The evolution of modern humanism
• Core humanist principles
• Applied humanist ethics
• Introduction to advocacy, outreach and education

The HAO100-2 Cornerstone Basic Module will focus on ways to apply humanist ethics to contemporary problems. It will explore how humanists can both protect their own rights and build awareness for the humanist philosophy in their communities. Students will examine some of the foundation documents related to church/state separation, democratic reform, ethics, and universal human rights while current threats to these principles will be exposed. Among the areas examined will be

• Science and reason
• Human rights
• Democracy and self-determination
• Religious tolerance
• Humanist enrichment
• Protection of humanist civil rights
• Public understanding of humanism

The HAO100-3 Cornerstone Comprehensive Module will focus on the practical aspects of humanist activism, including identifying appropriate issues, securing venues, building effective coalitions, handling media outreach and publicity, maximizing impact, and soliciting participation. In addition, opportunities for humanist service will be explored. Among the topics covered will be

• Organizing for humanist activism
• Information management
• Event planning
  • Demonstrations / rallies / marches
  • Letter-writing campaigns
  • Election monitoring / voter registration
  • Secular celebrations
  • Political lobbying
  • Litigation
  • Educational programs
  • Service-oriented projects
• Communication for activism
  • Internal communications
  • Media relations
  • Contacting government officials
  • Public relations
  • The Internet as an activism tool

With sufficient student demand, future courses within Area I could include in-depth treatments and advanced applications within specific topics such as Organizing for Activism, Current Issues in Humanist Activism, and Research Methods. Further, COHE research projects may be instituted, including an ongoing research project featuring contributions from current and past students.