Brief Biography

Paul Kurtz was born on 21 December 1925 in Newark, New Jersey. He received his BA from New York University in 1948, then went to Columbia University, where he earned his MA in 1949 and his PhD in philosophy in 1952. The title of his dissertation was “The Problems of Value Theory.” From 1952 to 1959, Kurtz taught at Trinity College in Connecticut. He then was a professor of philosophy at Union College in New York State from 1961 to 1965, and during that time he also was a visiting lecturer at the New School for Social Research. In 1965 Kurtz became professor of philosophy at the State University of New York at Buffalo, and taught there until retiring in 1991. He founded a publishing company, Prometheus Books, in 1969 in Amherst, New York. He remains Chairman of Prometheus Books, and has added many other responsibilities during his career. Kurtz was chair of the Center for Inquiry, the Committee for Skeptical Inquiry, and the Council for Secular Humanism from their foundings until June 2009. Kurtz is a fellow of the American Association for the Advancement of Science since 1992, and had authored or edited over fifty books and many hundreds of articles.
                 Kurtz carries on the legacy of the pragmatic and naturalistic humanism that he acquired while at Columbia. Committed to the superior rationality of scientific inquiry, he has staunchly defended science and reason against all forms of superstition, mythology, and fraudulent deception. Kurtz is founder and chair emeritus of the Center for Inquiry Transnational in Amherst, New York; and similarly he is the chair emeritus of the Committee for Scientific Inquiry (which he founded in 1976 as Committee for the Scientific Investigation of Claims of the Paranormal) and he is chair Emeritus of the Council for Secular Humanism (which he founded in 1980 as the Council for Democratic and Secular Humanism). He is is the editor-in-chief of the magazine Free Inquiry. He was co-President of the International Humanist and Ethical Union, and is a Humanist Laureate and President of the International Academy of Humanism. He is former editor of The Humanist Magazine.
                Kurtz has argued for a comprehensive philosophy of secular humanism in his many books. Long involved with the American Humanist Association, he drafted the Manifesto II with Edwin Wilson in 1973. Humanist principles such as grounding morality in human happiness and not supernatural revelation, and demanding respect for individual liberty, support an active democratic culture that encourages free participation by all citizens. Humanistic ethics in Kurtz’s hands takes a broadly utilitarian concern for the long-term welfare of all people, but restricts this utilitarianism by appeal to basic liberty rights and adds a communitarian respect for social groups.
                Several of his books present his philosophical views of science, naturalism, ethical theory and political theory. In the areas of philosophy of science and naturalism, central works are The Transcendental Temptation: A Critique of Religion and the Paranormal (1986), Philosophical Essays in Pragmatic Naturalism (1991), The New Skepticism: Inquiry and Reliable Knowledge (1992), and Skepticism and Humanism: The New Paradigm (2001). Recent books develop his humanistic ethics: Forbidden Fruit: The Ethics of Humanism (1987), Eupraxophy: Living without Religion (1989), The Courage to Become: The Virtues of Humanism (1997), and Affirmations: Joyful and Creative Exuberance (2004).
                Books about Paul Kurtz include Toward a New Enlightenment: The Philosophy of Paul Kurtz (Transaction, 1994), and Promethean Love: Paul Kurtz and the Humanistic Perspective on Love (Cambridge Scholars Press, 2006).



The International Academy Of Humanism


Founded by Paul Kurtz

The International Academy of Humanism was established to recognize distinguished humanists and to disseminate humanistic ideals and beliefs. The members of the academy, listed below:

  1. 1.  are devoted to free inquiry in all fields of human endeavor,

  2. 2.  are committed to a scientific outlook and the use of the scientific method in acquiring knowledge, and

  3. 3.  uphold humanist ethical values and principles.

The academy's goals include furthering respect for human rights, freedom, and the dignity of the individual; tolerance of various viewpoints and willingness to compromise; commitment to social justice; a universalistic perspective that transcends national, ethnic, religious, sexual, and racial barriers; and belief in a free and open pluralistic and democratic society.

Humanist Laureates

         Pieter Admiraal (MD—Netherlands)

         Shulamit Aloni (Minister of Education—Israel)

         Ruben Ardila (Univ. de Colombia—Colombia)

         Margaret Atwood (author—Canada)

         Kurt Baier (Univ. of Pittsburgh—USA)

         Etienne Baulieu (French Inst. of Health & Medical Rsch—France)

         Baruj Benacerraf (Dana-Farber Cancer Institute—USA)

         Elena Bonner (human rights advocate—Russia)

         Jacques Bouveresse (Collège de France—France)

         Paul D. Boyer (Univ. of California, Los Angeles—USA)

         Mario Bunge (McGill Univ.—Canada)

         Jean-Pierre Changeux (Collège de France—France)

         Patricia Smith Churchland (Univ. of California, San Diego—USA)

         Richard Dawkins (Oxford Univ.—UK)

         José M. R. Delgado (Univ. of Madrid—Spain)

         Daniel C. Dennett (Tufts University—USA)

         Jean Dommanget (Royal Observatory—Belgium)

         Ann Druyan (author, lecturer, producer—USA)

         Umberto Eco (Univ. of Bologna—Italy)

         Luc Ferry (Sorbonne—France)

         Yves Galifret (Union Rationaliste—France)

         Johan Galtung, (Univ. of Oslo—Norway)

         Murray Gell-Mann (Nobel Laureate, Sante Fe Inst.—USA)

         Vitaly Ginzburg (Moscow State University—Russia)

         Rebecca Goldstein (author, professor, Trinity College—USA)

         Adolf Grünbaum (Univ. of Pittsburgh—USA)

         Jürgen Habermas (Univ. of Frankfurt—Germany)

         Margherita Hack (astronomer, astrophysicist—Italy)

         Alberto Hidalgo Tuñón (Univ. de Oviedo—Spain)

         Donald Johanson (Inst. of Human Origins—USA)

         Sergei Kapitza (Moscow Inst. of Physics and Technology—Russia)

         George Klein (Karolinska Inst.—Sweden)

         György Konrád (author—Hungary)

         Sir Harold W. Kroto (University of Sussex—UK)

         Ioanna Kuçuradi (FISP—Turkey)

         Thelma Lavine (George Mason Univ.—USA)

         Richard Leakey (activist and conservationist—Kenya)

         Jean-Marie Lehn (Université Louis Pasteur—France)

         Elizabeth Loftus (professor, Univ. of California/Irvine—USA)

         José Leite Lopes (Centro Brasileiro de Pesquisas Fisicas—Brazil)

         Adam Michnik (author—Poland)

         Jonathan Miller (OBE, MD, author—UK)

         Taslima Nasrin (MD, author—Bangladesh)

         Elaine Pagels (professor, Princeton Univ.—USA)

         Steven Pinker (Harvard Univ.—USA)

         Dennis Razis (MD—Greece)

         Marcel Roche (Inst. de Investigaciones Científicas—Venezuela)

         Salman Rushdie (author, MIT—USA)

         Fernando Savater (philosophy educator—Spain)

         Peter Singer (Princeton Univ.—USA)

         Jens Chr. Skou (Univ. of Aarhus—Denmark)

         J. J. C. Smart (Australian National Univ.—Australia)

         Wole Soyinka (Nobel Laureate, author—Nigeria)

         Barbara Stanosz (Inst. “Ksia˛z·ka i Prasa”—Poland)

         Jack Steinberger (physicist—Switzerland)

         Thomas S. Szasz (State Univ. of New York—USA)

         Sir Keith Thomas (Oxford Univ.—UK)

         Rob Tielman (Univ. of Utrecht—Netherlands)

         Lionel Tiger (Rutgers Univ.—USA)

         Neil deGrasse Tyson (scientist, Hayden Planetarium—USA)

         Mario Vargas Llosa (author—Perú)

         Simone Veil (former president, European Parliament—France)

         Gore Vidal (author—USA)

         Mourad Wahba (Univ. of Ain Shams—Egypt)

         James D. Watson (author, biologist—USA)

         Steven Weinberg (Univ. of Texas, Austin—USA

         Harvey Weinstein (co-founder of Miramax—USA)

         G. A. Wells (Univ. of London—UK)

         Edward O. Wilson (Harvard Univ.—USA)


         George O. Abell

         Steve Allen

         Isaac Asimov

         Sir Alfred J. Ayer

         R. Nita Barrow

         Sir Isaiah Berlin

         Brand Blanshard

         Sir Hermann Bondi

         Bonnie Bullough

         Arthur C. Clarke

         Bernard Crick

         Francis Crick

         Milovan Djilas

         Paul Edwards

         Sir Raymond Firth

         Joseph F. Fletcher III

         Antony Flew

         Betty Friedan

         Stephen Jay Gould

         Herbert Hauptman

         Christopher Hitchens

         Sidney Hook

         Lawrence Kohlberg

         Paul Kurtz

         Franco Lombardi

         Jolé Lombardi

         André Michael Lwoff

         Paul B. MacCready, Jr.

         Ernest Nagel

         Conor Cruise O’Brien

         George Olincy

         Indumati Parikh

         John Passmore

         Octavio Paz

         Chaim Perelman

         Sir Karl Popper

         W. V. Quine

         Max Rood

         Richard Rorty

         Carl Sagan

         Andrei Sakharov

         Arthur Schlesinger, Jr.

         Svetozar Stojanovic

         V. M. Tarkunde

         Richard Taylor

         Sir Peter Ustinov

         Kurt Vonnegut, Jr.

         Lady Barbara Wooton


         Valerií A. Kuvakin (Moscow State Univ.--Russia)

         Gerald A. Larue (Univ. of Southern California--USA)

         Jean-Claude Pecker (Collège de France--France)

Paul Kurtz 1925-2012

Amherst, New York — Paul Kurtz, philosopher, prolific author, publisher, and founder of several secular humanist institutions as well as the for-profit independent press Prometheus Books, died on Saturday, October 20, 2012 at his home in Amherst, New York. He was 86.

Professor Kurtz was widely heralded as the "father of secular humanism." With his fifty plus books (many translated into foreign languages around the world), multitudinous media appearances and public lectures, and other vast and seminal accomplishments in the organized skeptic and humanist movements, he was certainly the most important secular voice of the second part of the 20th century. He was an ardent advocate for the secular and scientific worldview and a caring, ethical humanism as a key to the good life. 

Kurtz was a professor of philosophy at the State University of New York at Buffalo from 1965 to his retirement in 1991 as professor emeritus. He founded the publishing company Prometheus Books in 1969, Skeptical Inquirer magazine and the Committee for the Scientific Investigation of Claims of the Paranormal (CSICOP) in 1976, Free Inquiry magazine and the Council for Secular Humanism in 1980, and the Center for Inquiry in 1991. Later projects included the launching of a scholarly journal, The Human Prospect, and a new nonprofit think tank, the Institute for Science and Human Values (both in 2010) where he served as chairman up until his death.

Paul Kurtz was born on December 21, 1925 in Newark, New Jersey. After graduating from high school he enrolled into Washington Square College at New York University, where he was elected freshman class president and became head of a student group called American Youth for Democracy. This was the beginning of his long romance with the power of ideas, but soon he would feel the call to serve his country.

Six months before his eighteenth birthday he enlisted in the army. 1n 1944 he and his unit found themselves smack in the middle of the Battle of the Bulge. Kurtz would later recall, "I was on the front lines for the rest of the war, in units liberating France, Belgium, Holland, and Czechoslovakia." He entered both the Buchenwald and Dachau concentration camps shortly after they were liberated and met the survivors of Nazi brutality and their SS captors. It was an experience that would be seared in his memory for the rest of his life. Kurtz traveled with a copy of Plato's Republic throughout the war, referring to it frequently during down times. His love of philosophy was becoming solidified during the most trying of times.

Upon the end of the war, Kurtz returned to the United States where he resumed his studies at New York University. It was there that he came face-to-face with the pragmatic naturalist Sidney Hook, the staunch anticommunist, humanist, and public philosopher who had studied himself under the leading American philosopher of the first part of the 20th century, John Dewey. Kurtz would later call this encounter "his most important intellectual experience."

As "Dewey's Bulldog," Hook's fierce commitment to democracy, humanism, secularism, and human rights exerted a powerful influence on the young student. Kurtz completed his undergraduate studies at NYU in 1948 and decided to continue his studies at Columbia University—where Dewey's influence was even more palpable—but Hook and Kurtz would remain lifelong colleagues and friends. When Hook's famous autobiography, Out of Step, was published in 1987, Hook sent a personal copy of the book to his former student with an inscription inside that read "Student, colleague, friend and co-worker in the vineyards in the struggle for a free society, who will carry the torch for the next generation."

Kurtz went on to earn his MA and, in 1952, his PhD in philosophy at Columbia, where he studied under a group of distinguished professors—many of them former students of Dewey—and all scholars with sterling reputations of their own. The title of his dissertation was "The Problems of Value Theory." His years at Columbia gave shape and definition to his life; he emerged from his rich educational experience as a philosopher firmly under the sway of pragmatic, naturalistic humanism. The upshot of this orientation was the abiding conviction that it was incumbent upon philosophers to descend from the isolation of the ivory tower and enter into the public arena where scientific and philosophical wisdom can be applied to the concrete moral and political problems of society at large and individual men and women engaged in the heat of life. This is the philosophical perspective that he would carry with him for the rest of his professional life. 

Before settling at SUNY-Buffalo, Kurtz held academic positions at Trinity College in Connecticut (1952-59), Vassar College (1959-60), and Union College in Schenectady, New York 1960-65) during which time he also was a visiting lecturer at the New School for Social Research.

Kurtz was the editor of The Humanist magazine from 1967 to 1978 and was responsible for drafting Humanist Manifesto II, which was greeted with immediate enthusiasm upon its release in 1973. Endorsements rolled in from Sidney Hook, Isaac Asimov, Betty Friedan, Albert Ellis, B.F. Skinner, Maxine Greene, and James Farmer from the United States, and Nobel Prize–winner Francis Crick, Sir Julian Huxley, and A.J. Ayer from Great Britain. Altogether there were 275 signers. Humanist Manifesto II also became instant news, with a front-page story appearing in the New York Times, and articles in Le Monde in France and the London Times in Britain. An enduring phrase from that document stood as a clarion call to all clear thinking people that democratic, engaged, and responsible citizenship was needed like never before: "No deity will save us; we must save ourselves."

The international skeptics movement got a lift in 1976 when Kurtz founded Skeptical Inquirer magazine. Concerned during the mid-1970s with the rampant growth of antiscience and pseudoscientific attitudes among the public at large, along with popular beliefs in astrology, faith healing, and claims of UFO and bigfoot sightings, Kurtz, along with fellow colleagues Martin Gardner and Joe Nickell, became a persistent foe of claptrap everywhere. As a critic of supernaturalism and the paranormal, he was consistently on the side of reason, always demanding evidence for extraordinary claims. It was during this period that Kurtz emerged in the public square as a stalwart proponent of the need for critical thinking in all areas of human life.

As a champion of many liberal causes during his lifetime, Kurtz became, during the late 1960s and throughout the 1970s, an ardent supporter of women's reproductive rights, voluntary euthanasia, the right to privacy, and the teaching of evolution in the public schools. And he was adamantly opposed to discrimination on the basis of sexual orientation or skin color. Yet Kurtz often found himself the target of both the extreme left and the extreme right, as his own critical and moderating intelligence often led him to embrace centrist positions on a variety of issues. He was a strong critic of supernaturalism and religious fundamentalism, but decidedly against the tone of the militant atheists.

During the student riots of the Vietnam era, Kurtz and his colleague Hook organized a moderate liberal-conservative coalition of faculty from across the New York state university system to oppose the often violent disruptions occurring on campus, as rebellious students set fires, blocked entrances to classrooms, and staged sit-ins. Kurtz found himself thrust into the middle of the drama and the spotlight, as SUNY-Buffalo became known as the "Berkeley of the East." Kurtz's battle against the mayhem made him a target of the student and faculty radicals. Soon he was being bitterly castigated as a "right-wing fascist" and "lackey of Kissinger, Nixon, and Rockefeller." 

But it was Kurtz's deep involvement with the international humanist movement where his indelible mark will be felt for many years to come. Of all his contributions, it was his role as the leading intellectual and organizational figure in humanist and free-thought circles that he relished the most. It was the animating force of his prolific career. Bill Cooke, an intellectual historian, wrote in 2011: "Like Hook, Paul Kurtz has always been keen to distance humanism from dogmatic allies of whatever stripe. And like Dewey, Kurtz has wanted to emphasize the positive elements of humanism; its program for living rather than its record of accusations against religion. But it was Kurtz's fate to be prominent at a time of resurgent fundamentalism." 

"Free Inquiry (magazine) was founded in 1980 at a time when secular humanism was under heavy attack in the United States from the so-called Moral Majority," wrote Kurtz in 2000. His aims were twofold: by reaching out to the leaders of thought and opinion and the educated layperson, he sought to bring intellectual cachet and respectability to the philosophy of secular humanism while also forthrightly defending the scientific and secular viewpoint at a time when it was being demonized. The magazine grew to become a highly respected journal of secular humanist thought and opinion. 

Kurtz was responsible for drafting four highly influential documents ("manifestos") that served as guideposts for the secular movement from 1973 to 2010. These statements attracted the endorsement and support of many of the world's most esteemed scientists and authors, including E.O. Wilson, Steve Allen, Rebecca Goldstein, Steven Pinker, Arthur Caplan, Richard Dawkins, Brand Blanshard, Ann Druyan, Walter Kaufmann, Daniel Dennett, Terry O' Neill, Paul Boyer, Lawrence Krauss, James Randi, Patricia Schroeder, Carol Tavris, Jean-Claude Pecker, and many more. His last and most recent excursus was the Neo-Humanist Statement of Secular of Principles and Values (2010) a forward-thinking blueprint for bringing humanism far into the 21st century and beyond, emphasizing the need for a planetary consciousness and a shared, secular ethic that can cut across ideological and cultural divisions. 

A genuine pioneer, Kurtz was always blazing new trails. He was the first humanist leader to call for and help implement a concerted worldwide effort to attract people of African descent to organized humanism. He helped establish African Americans for Humanism (AAH) in 1989. He was instrumental in helping to create and support, with Jim Christopher, Secular Organizations for Sobriety (SOS), a nonreligious support group for those struggling with alcohol and drug addiction. 

Especially proud of his cosmopolitanism, Kurtz's impact was truly global in scope. In 2001, he helped finance the first major humanist conference in sub-Saharan Africa (Nigeria). He helped establish humanist groups in thirty African nations, Egypt, Romania, and the Netherlands. He was so highly admired in India that he became virtually a household name.

Settling into his role as the elder statesman of a movement he saw take on wings around the world, he wrote, "Embracing humanism intellectually and emotionally can liberate you from the regnant spiritual theologies, mythologies that bind you and put you out of cognitive touch with the real world. By embracing the power of humanism, I submit, you can lead an enriched life that is filled with joyful exuberance, intrinsically meaningful and developed within shared moral communities."

Kurtz's joyful philosophy of life is presented in The Fullness of Life (1974) and Exuberance: A Philosophy of Happiness (1977). Of his many published works, the two he was perhaps most proud of are The Transcendental Temptation (1986) and The Courage to Become (1997). His core books on the importance of critical intelligence and the ethics of humanism include The New Skepticism: Inquiry and Reliable Knowledge" (1992); Living without Religion: Eupraxsophy (1994); and Forbidden Fruit: The Ethics of Secularism (2008). His primer What Is Secular Humanism? (2006) is about as cogent and clear an introduction to the topic as one can find. Meaning and Value in a Secular Age—a collection of his seminal writings about eupraxsophy—was published this year.

Kurtz is survived by his wife, Claudine Kurtz; son, Jonathan Kurtz, and daughter-in-law Gretchen Kurtz; daughters Valerie Fehrenback and Patricia Kurtz; daughter Anne Kurtz and son-in-law Jesse Showers; and five grandchildren, Jonathan, Taylor, and Cameron Kurtz, and Jonathan and Jacqueline Fehrenback.

The family has requested that gifts or donations in honor of Dr. Kurtz be given to the Institute for Science and Human Values. A public celebration of his life will be held at a future date.












Our planetary community is facing serious problems that can only be solved by cooperative global action. Fresh thinking is required. Humanity needs to reconstruct human values in the light of scientific knowledge. We introduce the term "Neo-Humanism" to present a daring new approach.

The Next Step Forward:

There are various forms of religious and non-religious beliefs in the world. On the one end of the spectrum are traditional religious beliefs; on the other "the new atheism." Not enough attention is paid to humanism as an alternative. This Statement advocates non-religious secular Neo-Humanism.

Sixteen recommendations:


  • aspire to be more inclusive by appealing to both non-religious and religious humanists and to religious believers who share common goals;

  • are skeptical of traditional theism;

  • are best defined by what they are for, not what they are against;

  • wish to use critical thinking, evidence, and reason to evaluate claims to knowledge;

  • apply similar considerations to ethics and values;

  • are committed to a key set of values: happiness, creative actualization, reason in harmony with emotion, quality, and excellence;

  • emphasize moral growth (particularly for children), empathy, and responsibility;

  • advocate the right to privacy;

  • support the democratic way of life, tolerance, and fairness;

  • recognize the importance of personal morality, good will, and a positive attitude toward life;

  • accept responsibility for the well-being of society, guaranteeing various rights, including those of women, racial, ethnic, and sexual minorities; and supporting education, health care, gainful employment, and other social benefits;

  • support a green economy;

  • advocate population restraint, environmental protection, and the protection of other species;

  • recognize the need for Neo-Humanists to engage actively in politics;

  • take progressive positions on the economy; and

  • hold that humanity needs  to move beyond ego-centric individualism and chauvinistic nationalism to develop transnational planetary institutions to cope with global problems—such efforts include a strengthened World Court, an eventual World Parliament, and a Planetary Environmental Monitoring Agency that would set standards for controlling global warming and ecology.


Those who endorse this Statement accept its main principles and values, but may not agree with all of its provisions. We invite others to join us in these endeavors.




Humanism has been transforming the modern world. We introduced the term “Neo-Humanism” to present a daring new approach for dealing with common problems. Neo-Humanist ideas and values express renewed confidence in the ability of human beings to solve the problems we encounter and to conquer uncharted frontiers.  

For the first time in history our planetary community has the opportunity to peacefully and cooperatively resolve any differences that we may have. We use the term “community” because of the emergence of global consciousness and the widespread recognition of our interdependence. The worldwide Internet has made communication virtually instantaneous, so that whatever happens to anyone anywhere on the planet may affect everyone everywhere. 

While most decisions that concern human beings are made by them on the local or national level, some issues may transcend these jurisdictions. These include emergency concerns such as regional wars and gross violations of human rights as well as more stable developments such as new ideas in science, ethics, and philosophy. Of special significance today is the fact that we inhabit a common planetary environment. In this context, activities in any one country may spill over to others, such as resource depletion and the pollution of the atmosphere and waterways. Of particular concern is the phenomenon of global warming, affecting everyone on the planet. Similarly, the possible outbreak of an epidemic or plague (such as the swine flu, tuberculosis, and wide-reaching malaria) can have global consequences. Here it is vital to coordinate activities for the distribution of vaccines, application of common quarantine policies, and so forth.    

Increasingly, many other issues are of concern to the planetary community and may require cooperative action, such as the preservation of unique species and ecosystems, prevention of excessive fishing on the high seas, management of economic recessions, development of new technologies with their promise for humankind, amelioration of poverty and hunger, reduction of great disparities in wealth, seizing the opportunities to reduce  illiteracy, addressing the need for capital investments or technical assistance in rural areas and depressed urban centers, and providing for public sanitation systems and fresh water.  Of special concern is the need to liberate women from ancient repressive social systems and attitudes and to emancipate minorities, such as the untouchables in India, who suffer from religious prejudice and caste systems. Similarly gays and other sexual minorities need to be liberated wherever they suffer harsh punishment because of their sexual orientations. The list of indignities is long indeed and a constant campaign for education and improvement is essential.

We submit that science and technology should be used for the service of humanity. We should be prepared to reconstruct human values and modify behavior in the light of these findings. In a rapidly changing world, fresh thinking is required to move civilization forward. We are concerned with reconstructing old habits and attitudes in order to make happiness and well-being available for every person interested in realizing the good life for self and others. Accordingly, this Neo-Humanist Statement of Secular Principles and Values is offered as a constructive contribution to the planetary community.



There are various forms of religious belief in the world today. Many of these (though surely not all) stand in the way of human progress. This Neo-Humanist Statement aims to provide an agenda for those who are skeptical of the traditional forms of religious belief, yet maintain that there is a critical need to bring together the varieties of belief and unbelief and provide a positive outlook for the benefit of the planetary community.

Believers include all of the major religions (Christianity, Islam, Judaism, Hinduism, Confucianism, Taoism, Shinto, and some forms of Buddhism, etc.) and also the many denominations within each. It is estimated that there are 4200 religions or faith groups, ranging from dogmatic extremists who are certain that they are right to religious liberals who are receptive to new ideas and dialogue. Where creeds are deeply entrenched, rooted in faith and tradition, it may be difficult to reconcile differences. Historically, believers have often attempted to suppress dissent and persecute heretics. The conflicts between Protestants and Roman Catholics, Sunni and Shiites, Hindus and Muslims, continuing to this day, have at times erupted into violence.

At the other end of the spectrum of unbelief stand the atheists, historically a small minority, who focused primarily on the lack of scientific evidence for belief in God and the harm often committed in the name of religion.  The “New Atheists” have been very vocal, claiming that the public has not been sufficiently exposed to the case against God and his minions. We agree that the lack of criticism is often the rule rather than the exception. We point out, however, that the community of religious dissenters includes not only atheists, but secular and religious humanists, agnostics, skeptics, and even a significant number of religiously affiliated individuals. The latter may be only nominal members of their congregations and may infrequently attend church, temple, or mosque, primarily for social reasons or out of ethnic loyalty to the faiths of their forbearers, but they do not accept the traditional creed. Ethnic identities can be very difficult to overcome, and may linger long after belief in a given body of doctrine has faded—sometimes for many generations. Although such individuals may be skeptical about the creed, they may believe that without religion the moral order of society might collapse.

Religious identity has been instilled in children, at the earliest ages, so much so that it may define a person; as such it may be difficult to say that one is no longer an Irish Roman Catholic, Jewish, or a Greek Orthodox Christian—even though he or she may reject the religion per se and no longer believe in its creedal tenets.  For religion not only entails a set of beliefs, but a way of life, a commitment to cultural traditions, and institutionalized moral practices and rituals. Critics of religion may only focus on its beliefs which are taken literally, whereas many believers interpret them metaphorically or symbolically, and judge them functionally for the needs that they appear to satisfy.

Perhaps the strongest case against religions today is that they are often irrelevant to the genuine solution of the problems faced by individuals or societies. For the major religions are rooted in ancient premodern nomadic or agricultural cultures that, in many ways, render them no longer applicable to the urban, industrial, and technological planetary civilization that has emerged.

    In our view of the current scene, not enough attention has been paid to Humanism as an alternative to religion. Humanism presents a set of principles and values that began during the Renaissance and came to fruition during the modern era.  It marked a turning point from the medieval concern with the divine order and salvation to an emphasis on this life here and now, the quest for personal meaning and value, the good life and social justice in modern democracies and economies that served consumer tastes and satisfactions.

Humanists today sometimes differ as to its meaning. Some humanists have attempted to appropriate the term “religious,” using it in a metaphorical sense. Among the self-described religious humanists, we may find people identified with liberal Protestant denominations, Unitarian Universalists, secular Jews, lapsed Catholics, Muslims, or Hindus, and even some who wish to distinguish the “religious” quality of experience from religion. Although they are naturalistic humanists rather than supernaturalists and do not believe in a transcendent God, they wish to encourage a new humanist cultural identity based primarily on ethical ideals that are humanistic.



On the other side of this debate stand the secular humanists who are wholly nonreligious and naturalistic. They do not consider their stance religious at all; they think this term obfuscates matters; so they differ with liberal religious humanists. They draw their inspirations primarily from modern sources: preeminently science but also philosophy, ethics, secular literature, and the arts. Moreover, many may even wish to join secular-humanist communities and centers in order to share bonds of human kinship and friendship. The term “Neo-Humanism” best describes this new posture, which aims to be more outgoing and receptive to cooperation with a broader network.

What then are the characteristics of Neo-Humanism as set forth in this Statement?

First, Neo-Humanists aspire to be more inclusive. They will cooperate with both religious and nonreligious people to solve common problems. Neo-Humanists recognize that countless generations of human beings have been religious and that we often need to work together with religious people to solve common sociopolitical problems. But Neo-Humanists themselves are not religious, surely not in the literal acceptance of the creed. Nor do they generally adhere to a religious denomination, except nominally. They look to science and reason to solve human problems and they wish to draw upon human experience to test claims to knowledge and values. On the other hand, Neo-Humanists are not avowedly antireligious, although they may be critical of religious claims, especially those that are dogmatic or fundamentalist or impinge upon the freedom of others. They understand that neither emotion, intuition, authority, custom, nor subjectivity by itself can serve as a substitute for rational inquiry.



Second, Neo-Humanists are skeptical of traditional theism. They may be agnostics, skeptics, atheists, or even dissenting members of a religious tradition. They think that traditional concepts of God are contradictory and unsubstantiated. They do not believe that the Bible, the Koran, the Book of Mormon, or the Bhagavad Gita are divinely revealed or have a special spiritual source. They are skeptical of the ancient creeds in the light of modern scientific and philosophical critiques, especially, the scholarly examination of the sources of the so-called sacred texts. They are critical of the moral absolutes derived from these texts, viewing them as the expressions of premodern civilizations. Nevertheless they recognize that some of their moral principles may be warranted, and in any case deserve to be appreciated if we are to understand their cultural heritages. They consider traditional religion’s focus on salvation as a weakening of efforts to improve this life, here and now. They firmly defend the separation of religion and the state and consider freedom of conscience and the right of dissent vital. They deplore the subservience of women to men, the repression of sexuality, the defense of theocracy, and the denial of democratic human rights—often in the name of religion.

Neo-Humanists, however, are aware of the dangers of an overly zealous atheism such as emerged in Stalinist Soviet Union and Eastern Europe under totalitarian communism or Maoist China, where totalitarian atheists responded to the conservative Orthodox Church in Russia by closing churches, synagogues, and mosques and persecuting ministers of the cloth. Neo-Humanists believe in freedom of conscience, the right to worship or not, and they abhor any kind of repression whether at the hands of atheists in the name of the state or theological inquisitors in the name of the Bible or Koran.

Third, Neo-Humanists are best defined by what they are for, and not by what they are against. They aim to be affirmative. Although they are able and willing to critically examine religious claims that are questionable, their focus is on constructive contributions, not negative debunking. They are turned on by positive possibilities, not negative criticisms.

Fourth, Neo-Humanists use critical thinking to evaluate claims to knowledge by reference to evidence and reason. Claims to knowledge are most effectively confirmed by the methods of science where hypotheses are tested objectively. In those areas where scientific inquiry has not been effectively applied, every effort should be made to bring the best methods to bear so that beliefs are considered reliable if they are rationally justified. Thus claims to knowledge in principle are open to modification in the light of further inquiry, and no belief is beyond reexamination. The reflective mind is essential in evaluating the beliefs of people.



Fifth, Neo-Humanists apply similar considerations to the evaluation of ethical principles and values. These grow out of human experience and can be examined critically. They are most effectively judged by appraising their consequences in practice. Indeed, there is a body of ethical wisdom that has been developed in human civilization, though old moral recipes may need to be reevaluated and new moral prescriptions adopted.

Sixth, Neo-Humanists are committed to key ethical principles and values that are vital in the lives of human beings. These are not deduced from theological absolutes, but evolve in the light of modern inquiry. Among these are the following:

  • A key value is the realization of a life of happiness and fulfillment for each person. This is a basic criterion of humanistic ethics.

  • This does not mean that “anything goes.” Individuals should seek the fullest actualization of their best interests and capacities taking into account the interests of others.

  • In the last analysis, however,  it is the individual person who is the best judge of his or her  chosen life stance, though there are a number of criteria that resonate with humanists, including the following:

  • The creative development of a person’s interests should be balanced with one’s preexistent talents and values. 

  • The rational life in harmony with emotion is the most reliable source of satisfaction. This means that a person should be in cognitive touch with external reality, and his or her own innermost needs and wants—if the good life is to be attained.

  • A person should strive to achieve the highest standards of quality and excellence that one can.


          Seventh, Neo-Humanists recognize that no individual can live isolated from others, but should share values with others in the community

  • That is why compassion is an essential ingredient of the full life. This entails the capacity to love others and accept their love in return.

  • This involves some mode of sexual fulfillment and compatibility, the willingness to overcome excessive repression, given the diversity of sexual proclivities. Women’s needs should be considered equal to men’s, and society should tolerate same-sex modes of expression.

  • It also means that society should seek to cultivate moral growth in both children and adults.

  • No person is complete unless he or she can empathize with the needs of others and have a genuine altruistic concern for their good. 

  • Such feelings are generated at first within the family, where children are made to feel wanted and loved.

  • Children need to develop in time a sense of responsibility for their own well-being, but also for the well-being of others within the family and also for their friends and colleagues, and indeed for all persons within the community at large, and beyond to all of humankind.


Eighth, Neo-Humanists support the right to privacy as a central tenet in a democratic society. Individuals should be granted the right to make their own decisions and actualize their own values, so long as they do not impinge on the rights of others.


Ninth, Neo-Humanists support the democratic way of life and defend it against all enemies domestic or foreign.  The civic virtues of democracy have taken a long time to develop, but are now well established; they provide for the principles of tolerance, fairness, the negotiation of differences, and the willingness to compromise.  



        Tenth, Neo-Humanists recognize the fundamental importance of good character in both personal life and the impact of a person on society. Historically, many nonbelievers, secularists, atheists, and agnostics have de-emphasized the topic of personal morality, for they were turned off by the language of sin, and the calls for repression by the virtue police. They preferred to deal with questions of social reform. But it is clear that this is a mistake and that it is foolhardy not to deal with the question of good character and the moral integrity of the individuals who make up society. We need to develop enlightened individuals who have achieved some measure of ethical maturity and moral virtue.

            Accordingly, the moral education of children and young persons is of special concern to parents and society.  This consideration also applies to adults, who may be married, have a job working with others, or participate in community affairs. Thus some guidelines would be useful, not enforced by legislation—unless a person harms others—but as parameters for evaluating behavior. Actually, there is wide consensus on many of these, and it is shared by members of the community. It cuts across religious or nonreligious lines.

  • We wish to point out that to be a secularist is no guarantee of virtue and that many evil acts have been committed by both religious and nonreligious persons. Hence the relevance of the Humanist outlook can be evaluated in an important sense by whether it provides personal meaning and moral purpose for the individual.

  • Unfortunately, people sometimes are nasty, uncaring, and insensitive to other people’s needs. They have been overwhelmed by hatred, jealousy, greed, or lust—whether they are religious or not. The quest for power is often an inducement for corruption.

      We submit that a good will to others is a basic moral principle that expresses a positive attitude toward life. How does this spell out in practice? A person of good will is kind, honest, thoughtful, helpful, beneficent, generous, caring, sympathetic, forgiving, fair-minded, and responsible. These are the common moral decencies that are essential for a peaceful and just society.

  • The authoritarian personality, on the contrary, is often avaricious, suspicious, power-hungry, prejudiced, cunning, cruel, ruthless, mean-spirited, selfish, demeaning, resentful, inflexible, or vindictive.

  • The person of good will needs to combine reason and compassion, the reflective mind and the caring heart. Therefore Neo-Humanism clearly has a list of desired and commendable personality traits by which we may evaluate the conduct of others: these are normative values and principles tested in civilizations by their authenticity. Those who violate the principles of decent behavior may be judged by the consequences of their conduct.



Eleventh, Neo-Humanists accept responsibility for the well-being of the societies in which they live.  Neo-Humanists support the rule of law, but also the application of the principles of equality before the law and social justice.

  • This includes equal treatment of all persons in society no matter what their social status—class, ethnicity, gender, or racial, national, or religious background.  Neo-Humanists support Progressive Humanism; that is, the view that it is the obligation of society to guarantee, as far as it can, equal opportunity to all persons. These include the right to education, universal health care, the right, wherever possible, to be gainfully employed and to receive adequate income in order to lead lives in which their basic needs may be satisfied. 


  • Neo-Humanists generally support a market economy as the most productive mode for achieving and expanding the economic wealth of societies, one that optimizes entrepreneurial talent with a just distribution of economic benefits.

  • They support a fair taxation system, and a welfare concern for those who, due to some incapacity, are unable to support themselves. This includes a social concern for people with disabilities, and a just retirement system for the aged.


  • Neo-Humanists eschew utopian schemes. Along with a commitment to the principles of Progressive Humanism, there is a commitment to realism; for they recognize that progress is often slow and painful, achieved piecemeal. Nonetheless they are committed to the melioristic view that through persistent courage and intelligent action it is possible to create a better world.  Accordingly, we are committed to the above set of noble goals.



Twelfth, Neo-Humanists support a green economy wherever feasible. A growing concern today is environmental degradation and pollution. In the quest for new sources of clean energy, every person should consider her or himself  as a guardian of nature and should help to limit overfishing of the seas, protect whenever possible the extinction of other species, and stop the pollution of the atmosphere. The planet Earth should be viewed as our common abode; each person has an obligation to preserve the environment, at least in his or her own domain. The callous destruction of rainforests and the acidification of river estuaries should be a concern to every person on the planet. Neo-Humanists advise humans to cultivate affection for this blue-green planet, Mother Earth, and a devotion to its renewal.

  • Among the highest virtues that we can cultivate is some reverence for nature, and an appreciation of the bounty that it affords for the human and other species.

  • It no longer is the right of anyone and everyone to plunder the richness of nature and to denude its resources.

  • We have an obligation to future generations yet unborn, and a moral responsibility to ecohumanism; namely, a loving care and concern for our planet and life on it.

Thirteenth, Neo-Humanists recognize the urgent need for some form of population restraint.

This includes guaranteeing women the right to autonomy in matters of pregnancy.

We deplore the opposition, based on theological doctrine, of some powerful religious institutions to block effective policies to limit population growth. It is estimated that there were 200 million humans on the planet in the year 1; 310 million in the year 1000; 1.6 billion in 1900; 2.5 billion in 1950, and over 6 billion in the year 2000. If present trends continue, the Earth is projected to soar to 7.5 billion by 2020 and to over 9 billion by 2050. There is thus an urgent imperative to reduce the rate of population growth. With the improvement of medical science, public health, and sanitation, fortunately there has been a continuing decline in the death rate; but this means a surging population. In the past, humanists had always been in the forefront of those advocating rational population policies. These have been rejected by reactionary religious forces who have opposed voluntary contraception and/or abortion. That the green revolution will continue to provide abundant harvests is problematic. There is no guarantee that droughts will not devastate crops. Hence, the runaway growth of population is a gnawing problem that humankind needs to deal with forthrightly.

Related to this is the fact that the percentage of older persons in many societies is increasing. People over 60 now number one in ten in the developed world. This is expected to increase to two in nine by 2050. Whether the working population will be able to support those who are retired will become a critical issue in the future. The upshot of this is the need to constantly revise public policies in the light of altered social conditions. It is clear that economic-moral principles are crucial in guiding public policies in the light of changing economic realities.



Fourteenth, Neo-Humanists recognize the need to participate actively in politics.  Although humanist organizations generally have not endorsed candidates or political parties, a compelling argument can now be made that they should organize politically. The Christian Coalition and the Roman Catholic Church, Muslim, Hindu, and other religious denominations do so in democratic societies; why not secular humanists? We know that many humanists are active politically as individuals in political organizations; however, they have not as yet organized collectively with grassroots politics to meet challenges from the Religious Right and other politically organized groups, as well as to advance humanist social views.

 One reason why they have resisted taking political positions is because of the nonprofit status in many countries of their organizations, which are precluded from doing so. This does not prevent Neo-Humanists quite independently organizing or joining political pressure groups, or entering into coalitions with other groups in society with whom they agree, or applying for a different tax status for a new affiliated organization that could engage in politics.

  Another reason why they have eschewed taking political positions is that there has been a tendency to define secular humanism by its opposition to religion and many secular humanists have thought that as long as a person was an atheist or agnostic they shared a basic principle with others. Thus many right-wing libertarians were attracted to the antireligious stance of the secular humanists, though they rejected what they considered to be its too liberal economic agenda, which was labeled as “left wing.”

We submit that the terms “left wing” or “right wing” are holdovers from earlier periods in history and have little meaning on the current scene. Very few object to the role of the Federal Reserve in the United States or similar government bodies in other countries from initiating programs of economic stimuli to jump-start faltering economies or to rescue financial institutions from bankruptcy. Nor is there any objection to supporting a strong defense budget, scientific research, space research, or institutes of health or education. Ideological symbols may generate rhetoric, but they do little to deal with concrete problems faced by nations.

Yet one can argue that the ethics of humanism is merely a set of abstract generalizations until it has some application to social problems. Relating Neo-Humanism to concrete issues of concern to society may very well attract a significant portion of the unaffiliated and discontented people in our society who may be looking to become involved with a Humanistic outlook that makes sense to them. Indeed, we can and do appraise economic policies in the light of humanist values and this has political implications. One of the purposes of humanism is to evaluate political and social organizations by their ability to enhance human life.  Neo-Humanist organizations accordingly must be prepared to engage in political action.

Fifteenth, Neo-Humanists need to take progressive positions on economic issues.  We offer the following moral guidelines:

  • The overemphasis on price and profit in the past as the primary criteria of merit has led many to focus on “cash value.” Many are wont to herald people of wealth as the paragons of social worth. This overlooks scientists, Nobel Prize winners, teachers, political leaders, artists, poets, or dedicated members of the helping professions, and the fact that many social activities are performed by nonprofit institutions or that government has a role to perform in society.

  • There are several ethical principles that constrain the free market as the primary arbiter of social utility. One is expressed by Immanuel Kant’s second categorical imperative, namely that we should treat persons as ends not as means. This, according to Kant, is based upon reason, and it provides essential constraints on certain forms of economic behavior.

  • There are other imperatives that place limits on unfettered free markets. We are referring here to a growing list of human rights that have developed in democratic societies. For example, we affirm our respect: for the right to life, liberty, and the pursuit of happiness, yes—but without discrimination rooted in gender, sexual orientation, race, ethnicity, or creed; the right to education of every child, and other rights  as enumerated above.

  • Progressive tax policies are essential in a just society. These policies have been adopted by virtually every democratic society on order to provide a level playing field so that equality of opportunity is made available to all individuals. In addition there are many social needs that cannot be fully implemented by the private sector alone and need the public sector: the common defense, roads and waterways, public health, science, and education, to mention only a few.

  • Extreme disparities in income and wealth are characteristics of unjust societies, and progressive taxation is the fairest way to prevent these.

  • A progressive humanist is aware of the powerful contributions that free markets make to the prosperity of nations. But the principles of social justice should also be part of our moral concern and the fruits of a free society should be made available to as many members of society as possible. Although the gross national product is an important criterion of economic progress, we also should seek to elevate the gross national quality of life. We should encourage people to achieve lives of satisfaction, excellence, and dignity; and to persuade them by means of education to develop their aesthetic, intellectual, and moral values, and thus enhance their quality of living.



Sixteenth, Neo-Humanists recognize that humanity needs to move beyond egocentric individualism or the perspective of chauvinistic nationalism.  The planetary community needs to develop new transnational institutions. The new reality of the twenty-first century is the fact that no one on the planet can live in isolation, and every part of the world community is interdependent. This applies equally to nation-states, which are arbitrary jurisdictions based on historic contingent events of the past. The failure of the 192 nations meeting in Copenhagen in December 2009 to reach an accord that effectively controls global warming points to the urgent need to establish new international institutions.

  • There is a need for a new transnational agency to monitor the violation of widely accepted environmental standards, to censure those nations that do, and to enforce such rules by the imposition of sanctions.

  • The challenge facing humankind is to recognize the basic ethical principle of planetary civilization—that every person on the planet has equal dignity and value as a person, and this transcends the limits of national, ethnic, religious, racial, or linguistic boundaries or identities.


We reiterate the ethical obligation of all members of the planetary community to transcend the arbitrary political boundaries of the past and help create new transnational institutions that are democratic in governance and will respect and defend human rights.

  • To solve global conflicts, new transnational institutions need to maintain the peace and security of the citizens of the world and guard against violence and force. Eventually humankind will need an adequate multinational force subordinated to the established world authority to maintain peace and security. The United Nations peacekeepers serve as a model that needs to be strengthened.    


  • Transnational institutions will need to adopt a body of laws which will apply worldwide, a legislature to enact and revise these laws, a world court to interpret them, and an elected executive body to apply them.

These institutions will allow a maximum of decentralized local and regional governance. They will foster the growth of multisecular societies in which individuals will be encouraged to participate in the democratic processes of governance and maximize voluntary choice. The cultural traditions of various areas will be respected, although an appreciation of the commonly shared ethical values of all peoples will be encouraged.

Transnational institutions will deal with questions that overlap jurisdictions. They will encourage world commerce and trade, and will work with the governments of the world to maximize employment, education, and health care for the populations of the world.

  • They will attempt to deal with environmental threats, such as global warming, and the pollution of the atmosphere and waterways, and to safeguard endangered species.

  • They will seek to rid the world of disease and hunger, and endeavor to overcome the vast disparities in income and wealth.

  • They will encourage cultural enrichment and an appreciation for the sciences and the arts.

  • They will seek to facilitate the growth and availability of universal education for all age groups without discrimination. They will defend the rights of the child: Every child needs to have adequate nourishment and shelter; every child has a right to knowledge of the arts and the sciences and the history of the diverse cultures of the world.

  • The transnational institutions will encourage open media, the free exchange of ideas and values. They will try to enrich human experience, by encouraging travel, leisure, and recreation.


The purpose of these transnational institutions is to extend humanistic values and enable the good life to be experienced by all members of the human family. We now possess the scientific technology and knowhow to bring this about. For the first time in human history, we can rise above the national, ethnic, racial, religious, and cultural barriers of the past. The ethics of planetary humanism makes it clear that every person on the planet is precious and that we need to develop empathetic relationships and extend outreach and good will everywhere.

If humanity is to succeed in this noteworthy endeavor it will need to marshal confidence that at long last we can achieve the blessings of liberty, peace, prosperity, harmony, and creative enjoyment for all, not only for my national, ethnic, racial, or religious group, but for everyone. What a noble idea to strive for: the happiness of humanity as a whole, and for every person in the planetary community.

These are the vital principles and values that a secular, personal, progressive, and planetary humanism proposes for humanity.  It is a Neo-Humanist Statement for our time.

Heretofore the great battles for emancipation, liberty, and equality were on the scale of nation-states. Today the campaign for equal rights and for a better life for everyone knows no boundaries. This is a common goal for the people of the world, worthy of our highest aspirations. Given the emergence of electronic media and the Internet, people can communicate across frontiers and barriers. Thus we are all citizens of a planetary village, where new ideas and values can spread instantaneously. If we set our minds to it, there is no reason why we cannot achieve these glorious ideals. We should resolve to work together to realize an ancient dream of the solidarity of human beings. We now are fully aware that we share a common abode, the planet Earth, and that the civilizations that have evolved have a responsibility to overcome any differences and to strive mightily to realize the ideal of a true planetary community.

We who endorse this Neo-Humanist Statement accept its main principles and values. We may not necessarily agree with every provision of it. We submit that the world needs to engage in continuing constructive dialogue emphasizing our common values. We invite other men and women representing different points of view to join with us in bringing about a better world in the new planetary civilization that is now emerging.

This statement was drafted by Paul Kurtz





A Neo-Humanist Statement of Secular Principles and Values has been endorsed by the following individuals (institutions are for identification only)


United States:


Norm Allen, executive director, African Americans for Humanism

Philip Appleman, poet and Distinguished Professor Emeritus, Indiana University

Louis Appignani, entrepreneur and philanthropist

Dr. Khoren Arisian, Senior Leader Emeritus, New York Society for Ethical Culture

Joe Barnhart, Professor Emeritus of Philosophy and Religion Studies, University of North Texas

David A. Bennett, rationalist

Karel A. Bielstein, Professor of Geology, Black Hills State University

Paul Boyer, Ph.D., Nobel Laureate, chemistry, professor emeritus history University of Wisconsin

Gwen Brewer, professor emeritus, California State University, Northridge

Margaret Brown, Ph.D., social scientist

  Arthur Caplan, Ph.D. professor of bioethics, University of Pennsylvania

  Bob Carroll, professor of philosophy, Sacramento City College

Robert D. Carl, CEO and Chairman, Health Images, Inc.

Carleton Coon, former diplomat and ambassador

Mike Cundiff, retired Air Force chief master sergeant

Nathan Curland, technologist

Elizabeth Daerr, Environmental Business Owner

Charles H. Debrovner, MD., past president NY Society for Ethical Culture Humanist Institute, advisory board AHA

Ronald Defenbaugh, pharmacy owner

Daniel Dennett, Ph.D., professor of philosophy, Tuft University

Edd Doerr, president of Americans for Religious Liberty and past president of the American Humanist Association

Jefferson T. Dorsey, attorney specializing in capital defense, federal and state public defender (retired)

Michael Dowd, former pastor, science educator, author

Barbara Drescher, Dept. of Psychology, CSU Northridge

Ann Druyan, writer/producer, CEO Cosmos Studios

Jan Eisler, nurse practitioner

Arthur Engval, Superconduction engineer

Edward L. Ericson, former Senior Leader, New York Society for Ethical Culture, past president, American Ethical Union

Stephen Ervin, professor emeritus of zoology , California State University, Fresno

Valerie Fehrenback, Ph.D., clinical psychologist

Owen Flanagan, James B Duke professor of philosophy, Duke University

Stanley Friedland, Ph.D., educator and author

Cara L. Fry, organizer, Fox Valley Secular Parenting

Murray Gell-Mann, Ph.D. Nobel Laureate, Physics

William Gerrity, activist, West Palm Beach, FL.

Hugh Giblin, activist and author

Rebecca Newberger Goldstein, philosopher and novelist, Harvard University

Robert Goodrich, President/Owner, Goodrich Quality Theaters, Reality Radio WPRR

Professor Sheldon F. Gottlieb, biologist/physiologist, University of South Alabama

D.J.Grothe, President, James Randi Educational Foundation

Adolf Grünbaum, Andrew Mellon Professor of Philosophy of Science, University of Pittsburgh

Thomas Harrison, retired bank officer

Herbert Hauptmann, Ph.D., Nobel Laureate Chemistry SUNY at Buffalo

Paul Heffron, Ph.D, professional musician

David Helfand, Chair, Dept. of Astronomy, Columbia University and President, Quest University Canada

Larry A. Hickman, Director, Center for Dewey Studies, Professor of Philosophy,

Southern Illinois University, Carbondale

Anna R. Holster, MSW, MPP, Ph.D ABD, Office of Social Work Accreditation and Education Excellence, Council on Social Work Education

Steve Horn, director of public library

Samuel Ilangovan MD, Director, Periyar International USA

Leon Jaroff, former science editor Time and Discover

Philip E. Johnson, Ph.D., retired teacher

Dwight Gilbert Jones, humanist philosopher

Stuart D. Jordan, Ph.D., NASA, Goddard Space Flight Center

Katherine S. Kaiser, retired social worker

Philip Kitcher, John Dewey Professor of Philosophy, Columbia University

Stanley J. Klosek, Professor of English, Retired, Cuyahoga Community College, Cleveland, Ohio

William Knaus, Ph.D., psychologist, Albert Ellis Institute

Judith Knee, former Mid-Atlantic National Organization for Women regional director

Dr. David Koepsell, attorney, philosopher - Delft, The Netherlands

Jonathan Kurtz, President, Prometheus Books

Paul Kurtz, professor emeritus of philosophy, State University of New York at Buffalo

Gerald A. Larue, professor emeritus, University of Southern California

George Levine,  editor of a new book, The Joy of Secularism, in which Philip Kitcher's essay appears.

James J. Lippard, founder, Phoenix Skeptics

John W. Loftus, former Christian minister and apologist with M.A., M.Div., and Th.M. degrees in philosophy, theology, and the philosophy of religion  

Robert Manthey

Colin McGinn, professor of philosophy and Cooper Fellow, University of Miami

Dale McGowan, Ph.D., Executive Director, Foundation Beyond Belief

C.S. McKinney, Author

Rachel Alina Michaels, Columbia College Chicago

David J. Mittelholtz, Ph.D. Manager, Psychometric Services, Iowa City, Iowa

Thomas J. Moore III, information technology, Program/Project Manager

Abner Mulinix, retired defense plant employee

William R Murry, Unitarian Minister, Past President and Dean of Meadville Lombard Theological School

Joe Nickell, Ph.D, author, Senior Research Fellow, Committee for Skeptical Inquiry

Fredrick Rea O'Keefe, CEO, Advanced Industrial Technologies

Terry O'Neill, President, National Organization for Women (NOW)

Lee Nisbet, professor of philosophy, Medaile College

Vincent Parr, Ph.D., clinical psychologist, Albert Ellis Institute

David Patterson, board member, The Humanists of Georgia

Chad M. Pawlenty, industrial plant manager

Steven Pinker, Harvard College Professor and Johnstone Family Professor of Psychology, Harvard University

Anthony B. Pinn, professor, Rice University

Howard Radest, Former Head, Ethical Culture Schools

James Randi, Founder, James Randi Educational Foundation

Robert Ray, Co-founder, Witty Humanist Youth, Vice President Humanists of North Puget Sound

Richard Glenn Rich, commercial estimating. freethinker, deist, Decatur,Alabama

Bill Reitter, president, American Humanists for Peace

Peter Rogatz , M.D., physician-executive

David Rush, MD, professor of nutrition, community health, & pediatrics (emeritus), Tufts University

Kathy Ryan, Human Rights Advocate

Melissa Sandefur, social scientist

David Schafer, president, HUUmanists Association (Unitarian Universalist Humanists)

Patricia Schroeder, Former Member of House of Representatives

John Silva, Writer, entrepreneur, veteran, Humanist Chaplaincy at Harvard University

Elliott Sober, Hans Reichenbach Professor of Philosophy, University of Wisconsin

Andrea Steele, executive director, Freethought Film Festival Foundation

Gary A. Stilwel, Ph.D., scientific computing consultant

Jerome Stone, professor emeritus, William Rainey Harper College

Cary E. Stronach, Ph.D., professor emeritus of physics, Virginia State University

John Sutter, President, Democratic World Federalists

Robert B. Tapp, professor emeritus, University of Minnesota

Lionel Tiger, professor of Anthropology, Rutgers University

Toni Van Pelt, public policy activist

Erich Vieth, founder: Dangerous Intersection

Cookie Washburn, landscaping professional

Eric Adair Whitney, U.S.C.G. Retired

Carol Wintermute, Co-Dean, The Humanist Institute

Robert Wyffels





Mona Abousenna, professor emeritus of English, Ain Shams University, Egypt

Mario Mendez Acosta, science writer, Mexico City, Mexico

Pieter V. Admiraal, M.D.,Ph.D., retired anesthesiologist, Netherlands

Floris van den Berg, philosopher, Utrecht University, Netherlands

Alejandro J. Borgo, Journalist, Writer, Buenos Aires, Argentina

Peter Bowditch, Teacher, author and journalist

Dr. Alexandre Brassard, Toronto, Canada

Henri Broch, Professor, Laboratoire de Zététique, Université de Nice-Sophia Antipolis

Mario Augusto Bunge Ph.D., Professor of Philosophy, McGill University in Montréal, Canada

J. Beth Ciesielski, Fundatia Centrul pentru Constiinta Critica, Bucharest, Romania

Bill Cooke, Former President, Association of Rationalists and Humanists, New Zealand

Christopher diCarlo, Associate Academic Professor of Philosophy of Science and Ethics, University of Ontario Institute of Technology, Canada

Tim Dean, science writer, philosopher, University of New South Wales, Australia

Captain Paul Drouin, MM MNI, Lac-Beauport, Quebec, Canada

Hugo Daniel Estrella, Founder, Argentine Humanist Association, Professor, Pisa University, Italy

Stephanie Louise Fisher, PhD Student, Nottingham University, United Kingdom

Professor Christopher C. French, Goldsmiths, University of London, UK

Cristian Fofirca, Romania

Bert Gasenbeek, University for Humanistics, Utrecht, the Netherlands

Reynir Hardarson, Chairman of Vantru (atheist association)

Jan J. Hodes, Teacher of history and optician, Zutphen, the Netherlands

Leo Igwe, Founder, Nigerian Humanist Movement

Valerii Kuvakin, Professor of Philosophy, Moscow State University

Suresh Lalvani, Chartered Company Secretary, London, UK

Stephen Law, Senior Lecturer in Philosophy, Heythrop College, University of London, UK

Dr. Gerd Lüdemann, Professor of History and Literature of Early Christianity, University of Göttingen, Germany

Manuel A. Paz-y-Mino, President, International Institute of Applied Philosophy, Peru

Radmila Nakarada, Professor and Director of Peace Studies, Faculty of Political Science, Belgrade, Serbia

Vir Narain, Air Marshal ,Indian Air Force (retd), Indian Humanist Unio

Innaiah Narisetti, author and journalist, professor, Hydrabad University, India

Jean-Claude Pecker, Astronomy, Professeur honoraire au Collège de France

Amanda W. Peet, Associate Professor of Physics, University of Toronto, Canada

Elliot Polak, founder and CEO Textappeal, UK

Alexander Razin, professor of philosophy, University of Moscow, Russia

Argelia Tejada Segor, Dominican Social Scientist, researcher, Activist and Author

Wole Soyinls, Ph.D, Nobel Laureate in literature

George Thindwa, Economist, Executive Director of Association for Secular Humanism, Malawi, Africa

Dr. Sureyya Tuncel, Family Physician, Stavanger, Norway

Udo Schuklenk, Ph.D., Professor of Philosophy and Ontario Research Chair in Bioethics
Jens Skou, Nobel Laureate, Professor Emeritus biophysics, University of Aarhus, Denmark

Barbara Stanosz, retired professor of philosophy, Warsaw University, Poland

Svetozar Stojanovic, professor, University of Belgrade, Serbia

Dr. Rodrigue Tremblay, Ph.D. Emeritus Professor, University of Montreal

Mourad Wahba, founder, Afro-Asian Philosophy Association, Egypt

Jaakko Wallenius, Editor, Writer, Lohja, Findland

Rationalist Association of India



(Other names are being added)

If you agree with the main principles of the Neo-Humanist Statement please add your name and your profession or institution. (Institutions are for identification only.)

Please email your agreement to:




Copyright © 2010 Paul Kurtz. Permission is granted for this material to be shared for noncommercial, educational purposes, provided that this notice appears on the reproduced materials, the full authoritative version is retained, and copies are not altered. To disseminate otherwise or to publish requires written permission from Paul Kurtz.



Louise Antony to deliver 2011 Paul Kurtz Lecture




January 23 – 24, 2012

Paris, France

Paul's speech


A Statement of Principles






© Institute for Science and Human Values