Aspects of Humanism : An eight week course

Humanists have no official doctrine. Humanism is a loose family of views, united by the thought that the business of living is usually and on the whole worthwhile, and that belief in supernatural beings has nothing to offer people who are trying to live well. The thoughts gathered in these notes and lectures are not intended to supply a Humanist creed. Rather, they are an attempt to think through some of the issues that arise for Humanists today, and to present them in a way that will stimulate others to work out their own ideas. Inevitably, they reflect my own concerns and opinions. As the intention is to stimulate debate, I have in many cases left matters open. Where I offer a definite opinion, I do so in the expectation (and hope) that others will disagree with it, discuss it and improve on it. Please feel free to send me your comments at [email protected] Your course leader will organise your in-class activities and explain how your group will use these course materials. I want to make just one suggestion: bring a notebook and pen. Use it during meetings to record your thoughts about the topics under discussion and your reasons for holding (or changing) your views. If you can’t make up your mind about some question, try to write down precisely what is holding you up. That way, you will build up a private journal of your thoughts about Humanism, and make connections among the topics and between the course and your prior knowledge and experience. No-one will read it or try to make you read it aloud. There is no textbook for this course, but for each week, I have picked out a reading from a relevant book and these have been collected together in a Sourcebook accompanying this Handbook. I am grateful to Andrew Copson and the South Place Ethical Society, British Humanist Association and Rationalist Association for inviting me to prepare this course. I hope you enjoy working through it as much as I did. I am also grateful to the Humanist Philosophers’ Group for giving me plenty to think about. Graduates of the University of Hertfordshire philosophy programme will recognise some of the material here

Beliefs That Wrong

You shouldn’t have done it. But you did. Against your better judgment you scrolled to the end of an article concerning the state of race relations in America and you are now reading the comments. Amongst the slurs, the get-rich-quick schemes, and the threats of physical violence, there is one comment that catches your eye. Spencer argues that although it might be “unpopular” or “politically incorrect” to say this, the evidence supports believing that the black diner in his section will tip poorly. He insists that the facts don’t lie. The facts aren’t racist. In denying his claim and in believing otherwise, it is you who engages in wishful thinking. It is you who believes against the evidence. You, not Spencer, are epistemically irrational. My dissertation gives an account of the moral-epistemic norms governing belief that will help us answer Spencer and the challenge he poses. We live in a society that has been shaped by racist attitudes and institutions. Given the effects of structural racism, Spencer’s belief could have considerable evidential support. Spencer notes that it might make him unpopular, but he cares about the truth and he is willing to believe the unpopular thing. But, Spencer’s belief seems racist. Spencer asks, however, how could his belief be racist if his beliefs reflect reality and are rationally justified? Moreover, how could he wrong anyone by believing what he epistemically ought to believe given the evidence? In answer, I argue that beliefs can wrong

CULTURAL DIVERSITY IN THE EUROPEAN BUSINESS ENVIRONMENT. EU-US COMPARISON

When interacting with people from different cultures, it is natural to interpret their actions through your own culture's standards. However, doing so can cause misunderstandings. If you employ or conduct business with people from other countries, you can avoid misunderstandings by recognizing cultural differences, such as communication styles, religious beliefs, power structures, and attitudes toward time and work. Your relationships with people from other cultures are enhanced when you are aware of cultural differences.Cultural diversity, international business, European business environment

Beyond the Circle of Life

It seems certain to me that I will die and stay dead. By “I”, I mean me, Greg Nixon, this person, this self-identity. I am so intertwined with the chiasmus of lives, bodies, ecosystems, symbolic intersubjectivity, and life on this particular planet that I cannot imagine this identity continuing alone without them. However, one may survive one’s life by believing in universal awareness, perfection, and the peace that passes all understanding. Perhaps, we bring this back with us to the Source from which we began, changing it, enriching it. Once we have lived – if we don’t choose the eternal silence of oblivion by life denial, vanity, indifference, or simple weariness – the Source learns and we awaken within it. Awareness, consciousness, is universal – it comes with the territory – so maybe you will be one of the few prepared to become unexpectedly enlightened after the loss of body and self. You may discover your own apotheosis – something you always were, but after a lifetime of primate experience, now much more. Since you are of the Source and since you have changed from life experience and yet retained the dream of ultimate awakening, plus you have brought those chaotic emotions and memories back to the Source with you (though no longer yours), your life & memories will have mattered. Those who awaken beyond the death of self will have changed Reality

The Limitations of the Open Mind

When should you engage with difficult arguments against your cherished controversial beliefs? The primary conclusion of this book is that your obligations to engage with counterarguments are more limited than is often thought. In some standard situations, you shouldn't engage with difficult counterarguments and, if you do, you shouldn't engage with them open-mindedly. This conclusion runs counter to aspects of the Millian political tradition and political liberalism, as well as what people working in informal logic tend to say about argumentation. Not all misleading arguments wear their flaws on their sleeve. Each step of a misleading argument might seem compelling and you might not be able to figure out what's wrong with it. Still, even if you can't figure out what's wrong with an argument, you can know that it's misleading. One way to know that an argument is misleading is, counterintuitively, to lack expertise in the methods and evidence-types employed by the argument. When you know that a counterargument is misleading, you shouldn't engage with it open-mindedly and sometimes shouldn't engage with it at all. You shouldn't engage open-mindedly because you shouldn't be willing to reduce your confidence in response to arguments you know are misleading. And you sometimes shouldn't engage closed-mindedly, because to do so can be manipulative or ineffective. In making this case, Jeremy Fantl discusses echo chambers and group polarization, the importance in academic writing of a sympathetic case for the opposition, the epistemology of disagreement, the account of open-mindedness, and invitations to problematic academic speakers

Game theory of mind

This paper introduces a model of ‘theory of mind’, namely, how we represent the intentions and goals of others to optimise our mutual interactions. We draw on ideas from optimum control and game theory to provide a ‘game theory of mind’. First, we consider the representations of goals in terms of value functions that are prescribed by utility or rewards. Critically, the joint value functions and ensuing behaviour are optimised recursively, under the assumption that I represent your value function, your representation of mine, your representation of my representation of yours, and so on ad infinitum. However, if we assume that the degree of recursion is bounded, then players need to estimate the opponent's degree of recursion (i.e., sophistication) to respond optimally. This induces a problem of inferring the opponent's sophistication, given behavioural exchanges. We show it is possible to deduce whether players make inferences about each other and quantify their sophistication on the basis of choices in sequential games. This rests on comparing generative models of choices with, and without, inference. Model comparison is demonstrated using simulated and real data from a ‘stag-hunt’. Finally, we note that exactly the same sophisticated behaviour can be achieved by optimising the utility function itself (through prosocial utility), producing unsophisticated but apparently altruistic agents. This may be relevant ethologically in hierarchal game theory and coevolution

The Making of a Naturalist

The purpose of this work is for you, the reader, to be sufficiently informed, entertained, and inspired that you find yourself reaching your own hands down into your soul, or your soil-filled gut, or the soles of your feet or your over-stuffed brain – wherever it is that you keep the meaning of your life — and press with your thumbs to make room for a new seed. Through story and poetry, I will use my own life as a site of inquiry to illuminate the educational structure and purpose of ideas around ecological identity. I see that dominant Western culture, driving policy and social discourse, lacks in its systemic behavior a sense of its ecological self (Lyons, 1993, Thomashow, 1995). The work expressed in this writing is an attempt to reverse some of this forgetting, for myself and for others. Thus my focus resides in understanding and critiquing the pedagogies that underlie Western culture and in practicing alternative forms of education in order to create positive, life-affirming change

Mind the Gap: Navigating Transitions in Life with Mindfulness

Mind the Gap encourages you to be mindful of that gap that takes place in various transitions in life: when you go away to college, travel to a foreign country, move to a new city, or start a new job. Until you start to feel at home in your new environment, you must negotiate feelings of discomfort. Mindfulness draws attention to your experience of transition, enabling you to cultivate an embodied presence, receptivity, and awareness of whatever arises in yourself and your surroundings, without judging or rejecting your experience. All too often, when we feel uncomfortable or unsettled, we immediately want to alleviate our feelings of discomfort by seeking comfort or distraction. When we do this, we rob ourselves of the opportunity to grow and develop in new ways.This book shows how attending to change, ambiguity, and discomfort can help you manage transitions that you will inevitably face in your life. You will learn how to be mindful of your breath, body, feelings, emotions, and thoughts, as well as how you might cultivate kindness, compassion, joy, and spaciousness in your life and relationships with others. By developing the core ability to attend to what you do, what you think, and what you say, you can enhance your own wellbeing as well as your relationships with others. Print copies available at https://uncpress.org/book/9781469672984/mind-the-gap

Making Evaluations Matter: A Practical Guide for Evaluators

This guide is primarily for evaluators working in the international development sector. However, if you are a commissioner of an evaluation, an evaluation manager or a monitoring and evaluation (M&E) officer, you too will find it useful.Too often evaluations are shelved, with very little being done to bring about change within organisations that requested the evaluation in the first place. This guide will explain how you can make your evaluations more useful. It will help you to better understand some conceptual issues and appreciate how evaluations can contribute to changing mindsets and empowering stakeholders. On a practical level, the guide presents core guiding principles and pointers on how to design and facilitate evaluations that matter. Furthermore, it shows you how you can get your primary intended users and other key stakeholders to contribute effectively to the evaluation process

Intercultural Learning: Critical Preparation for International Student Travel

These intercultural learning modules will develop your understanding of cultural difference, diversity and the critical perspectives that will add a new and important dimension to your international experience. Intercultural learning requires more than developing your understanding of cultural customs or dos and don’ts. These modules will challenge you to think about the deeper issues of culture, race, imperialism, white privilege and cultural diversity that underpin all intercultural interactions. Intercultural learning also requires learning about ourselves. Approach these modules with an open mind and be prepared to critically reflect on your own perspectives, which shape your interpretation of intercultural experiences. Developing this critical perspective will prepare you to remain open to cultural difference, an important skill to establish as you set off on your intercultural experience