On humanism

Humanism (manngildisstefna, literally “the doctrine of human dignity”) is a general term for a worldview, or life-stance that is based epistemologically on naturalism (or moral realism/objectivism), that is, the conviction that the universe or nature is all that exists or is real. The core of humanist ethics is to rely on value judgments grounded in facts about life and in the moral values found within life and within our society. Humanism therefore seeks philosophically reasoned ways to explain ourselves, morality, and society.

Humanism relies on scientific methods to understand the living world, our environment on Earth, and the cosmos. It rejects hypotheses based on unsupported traditions, mysticism, or revelations. The humanist life-stance is based on a moral conviction rather than faith. Human-rights conventions therefore refer both to freedom of conviction and freedom of religion.

One may say that humanism has existed within human nature from the beginning, as can be seen for example in our ability to read nature, to make tools, and to protect one another through strong moral bonds. Human beings have needed considerable realism in order to survive. Unlike many religious doctrines, humanism holds that the origin of good and evil lies in the tensions among people concerning the quality of life and the regulation of their emotions and interests, rather than in supernatural “good or evil forces.”

In humanism, the human being is regarded as free and capable of taking responsibility for their actions and future direction, rather than as a plaything of fate or the will of the gods. In humanism there are “no excuses,” as Simone de Beauvoir once expressed regarding the responsibility of human beings to take their lives into their own hands rather than hide behind traditions or unfair rules in family life, religion, or society. Human beings bear responsibility and must assume it themselves.

The aims of humanists are grounded in the values of beneficence, freedom, justice, and that which strengthens bonds of friendship and family life. Social values such as trust, peace, security, democracy, equality, education, reasoned discussion, freedom of speech, and solidarity in building social infrastructure from which all benefit—especially those in hardship—are intertwined with the well-being of individuals.

Humanism emphasizes this ethical refinement within the structure of society and the importance of the personal development of individuals through learning and the cultivation of sound critical thinking, in which responsible moral vision, logical reasoning, and epistemic competence (healthy skepticism) go hand in hand.

Humanism is also marked by universalism (cosmopolitanism), according to which the moral values of people are fundamentally the same regardless of where they live on Earth. At the same time, cultural supremacy and doctrines of special privilege are rejected as incompatible with equal respect for persons and beneficence without discrimination. Humanism holds that we can learn much from one another across the world and enjoy the Earth without creating unnecessary barriers.

Alternative Understandings of the Concept

1) Religious humanism.
So-called religious humanism exists and is based on the recognition that the believer’s god is not the only matter of importance, but that things concerning human beings themselves also matter without theological explanations. Congregations in the United States hold such views. The Unitarians there are close to this position and tend to have only a loose connection to the concept of God.

In earlier centuries, so-called deists believed in the existence of God but that he no longer intervened in human affairs after creating the world. Responsibility for morality therefore rested entirely with human beings. Many of the so-called Founding Fathers of the United States were deists, among whom Thomas Jefferson is perhaps the best known.

2) Mystical interpretations.
So-called Siloists (an Argentine movement that became international) described themselves as humanists but are defined as neo-humanists. They are only partly naturalists, as they venerate a sacred mountain called Silo, and their founder composed poetry about it containing mystical elements. Siloists have operated in Iceland and for a time maintained a political party connected with their activities.

3) Personal reinterpretations.
Throughout history people have used the term in many ways, often with little or no relation to the ethical humanism of realism. The popular Israeli non-fiction author Yuval Noah Harari, who wrote the bestseller Sapiens: A Brief History of Humankind (2011), later published Homo Deus: A Brief History of Tomorrow. In that book he adopted his own terminology and described humanism as the foundation of ideologies that place the human being or the individual at the center of everything. Thus capitalism, Nazism, totalitarian communism, human exploitation of nature, and other self-centered attitudes were presented as characteristic of humanism. Harari appears here rather to be describing anthropocentrism than the generally accepted meaning of humanism. Unfortunately, this work spreads an understanding of humanism that is the opposite of the traditional one and may cause considerable confusion in discussions of humanism.

Historical Use of the Term

Historically, the term itself—and later organizations named after humanism—was first used at the end of the sixteenth century for European Christian “humanists” who encouraged independent study of literature and philosophy without religious control, that is, the humanities. Gradually this independence grew, especially after the French Revolution, ushering in the Age of Enlightenment. Courageous writers who openly declared atheism began to appear in the eighteenth and nineteenth centuries, such as the Scottish philosopher David Hume (1711–1776), who famously argued against the existence of miracles.

The Development of Humanist Organizations

At the end of the nineteenth century, freethought societies in Britain and the United States and ethical culture clubs began to form, separating themselves from churches and religion. Some of these groups also described themselves as rationalists.

The English rationalist G. J. Holyoake introduced the term secular in 1851 to describe a humanism concerned with everyday life and rejecting belief in supernatural powers.

In 1929, the American Unitarian minister Charles Francis Potter (1885–1962) founded The First Humanist Society of New York. Its advisory board included prominent figures such as Julian Huxley (the first director of UNESCO), John Dewey, Albert Einstein, and Thomas Mann. At the time, humanism was presented as a new religion even though it did not involve belief in God. Potter was a strong advocate for women’s rights, easier access to contraception, civil divorce laws, and the abolition of the death penalty. He and his wife Clara Cook Potter published the book Humanism: A New Religion.

Shortly thereafter, several notable humanists published a text in 1933 called The Humanist Manifesto. The Potters’ book and the Manifesto became cornerstones of modern humanist thought, even though both works referred to humanism as a religion rather than necessarily as faith.

One of the most influential figures of the twentieth century was the English philosopher, mathematician, and humanist Bertrand Russell (1872–1970). His lecture “Why I Am Not a Christian” from 1927 attracted widespread attention. Russell received the Nobel Prize in Literature in 1950 “in recognition of his varied and significant writings in which he champions humanitarian ideals and freedom of thought.”

In 1941, the American Humanist Association was founded. Among its notable supporters were the writers Isaac Asimov and Kurt Vonnegut, the latter serving as honorary president until his death in 2007. In the United States there are still groups of religious humanists, most of whom are nevertheless non-theistic. The term “religious” has caused difficulties, since their definition does not involve belief in God. This contradictory terminology has persisted partly because organizations classified as religious receive tax advantages comparable to those of traditional religious institutions.

In 1952, umbrella organizations for these movements were established in Amsterdam, the International Humanist and Ethical Union (IHEU). At its first world congress, a declaration outlining the fundamental principles of humanism—the Amsterdam Declaration—was adopted as the official statement of humanists worldwide.

At the fiftieth anniversary of the congress in 2002, humanists gathered again in the Netherlands and approved an updated version (the Amsterdam Declaration 2002). Siðmennt, the first humanist organization in Iceland, translated and adopted that declaration in 2005. In 2019, the international organization changed its name to Humanists International for simplicity. On the seventieth anniversary of the Amsterdam Declaration it was revised again and is now known as the Amsterdam Declaration 2022. This declaration forms part of the worldview foundation of Flourishing, and a translation of it may be read here.

The Nordic Countries and Iceland

In Norway, a humanist life-stance organization was founded in 1956 and soon began conducting its own ceremonies—the first in the Nordic countries to do so. Some Icelanders were aware of freethought movements and rationalist societies in neighboring countries, especially those who adopted socialist views rejecting the overwhelming power of religion and capital.

The Nobel Prize-winning author Halldór Kiljan Laxness (1902–1998) was widely read and had lived abroad. In the book Halldór Laxness – Selected Works one can find his essay “The Beginning of Humanism” (1963), in which he describes the tragedy of the literary repression imposed by Christianity in medieval Europe. Among the exceptions, he notes, were the writings of Icelandic saga authors such as Snorri Sturluson.

Humanism, he argued, later came to Europe’s rescue, liberating people from the bondage that religion had imposed. The Nobel laureate wrote these memorable words (p. 719):

“Humanism carried within it the awakening of Europe; it opened the way for new thought, new literary movements, the renewal of all the arts, architecture not least of all. Humanism meant that the whole of society could begin to breathe freely. Suddenly people could write and read the books they wished without some pope rushing in to hang them; they could create art as they desired without trembling before the Holy Office—this is the climate of humanism.”

In the early years of the twenty-first century, the term life-stance organization began to gain currency as a concept for associations dealing with important personal convictions of individuals, for example concerning morality, whether grounded in religion or in secular philosophy.

The efforts of humanists in Iceland within Siðmennt (founded in 1990) to secure equal rights for secular life-stance organizations in relation to the state achieved significant success in 2013, although full equality has not yet been achieved with respect to certain state funding arrangements (and other matters) enjoyed by the national church. In that year the Althing confirmed new legislation on religious and life-stance organizations granting the right to perform legally recognized marriages and to receive a share of the parish-fee system.

Code of Ethics

Ethical Rules of Flourishing

The Ethical Rules of Flourishing—rules concerning good moral conduct and professional practice—are intended for its elected representatives in the board or councils and for professionals working on its behalf within the sphere of the association’s activities. They are intended as standards and guidance in addition to the provisions contained in the association’s statutes. Members engaged in work for, or in roles on behalf of, the association shall uphold these ethical rules.

Representatives of Flourishing shall

1. Act in accordance with the worldview and ideals of the association—the moral realism of humanism—for the good, development, and flourishing of members and society.

2. Always place human dignity foremost: show goodwill, fairness, and consideration in order to protect the values of beneficence, human inviolability, autonomy, and justice. Respect shall be shown for the valuable relationships of people and for their self-respect and reputation.

3. Avoid discrimination or partiality. Matters and discussions shall always be handled objectively and impartially. Take satisfaction in the work and practice courtesy.

4. Keep valuable social values foremost: friendship, trust, and peace. Ensure that the values of solidarity or reciprocity always serve morally legitimate purposes.

5. Show consideration and helpfulness toward individuals or groups in vulnerable situations, such as children, the ill, the elderly, people experiencing trauma, or others dependent on assistance from others.

6. Demonstrate honesty and integrity. Exercise epistemic caution and critical thinking.

7. Promote one’s own development and learning. Recognize one’s limitations and show humility. Follow sound standards of critical thinking and encourage the same in others, for example through dialogue, guidance, or teaching.

8. Act professionally: with moral judgment, knowledge, and competence appropriate to the circumstances. Care must be taken not to exceed the limits of the training or role held at any given time.

9. Communicate knowledge and offer guidance on a flourishing ethical outlook and values.

10. Ensure that one’s position within the association or one’s expertise is not misused for personal benefit or for that of close associates. Sexual harassment, bullying, coercion, or any form of violence are not tolerated, nor the initiation of sexual relationships with service recipients or clients.

11. Maintain confidentiality regarding sensitive or personal information about individuals that may arise in the course of work on behalf of the association.[1]

12. Safeguard the welfare, freedom from suffering, and liberty of animals, together with respect for and responsible stewardship of nature. Contribute to the health of the living world and its conditions for life.

13. Seek to contribute constructively to the work of the association, be good role models, and act according to sound virtues and values with an encouraging and positive attitude—toward flourishing.

14. Members shall comply with the association’s statutes, these ethical rules, and its other foundational regulations, and shall follow national laws relevant to the association’s field of activity. Observed violations of the above shall be reported to the board of the association.

---------------------

Adopted by the founding members at the founding meeting of Flourishing on 23 March 2025 at the National House (Safnahúsið), Reykjavík.

Ideological Foundation

Definition

Flourishing is a secular life-stance association grounded in ethical realism and naturalism, free from superstition and ideas of higher beings or supernatural powers. Emphasis is placed on life-values derived from humanistic philosophical traditions, common human values, and a virtue-ethical approach to the association’s work.

The association places emphasis on philosophical and ethical educational policy and scholarly activity. Its pillars are to rest on professionalism and a strong academic foundation. Philosophical depth shall inform the structure, organization, and work of the association. Among other things, it shall build on the concept of philosophy as a way of life and on the cultivation of the moral self in a continuous search for growth and enrichment of life toward flourishing.

The ideological foundation of the association is connected to international humanist movements or life-stances such as the Amsterdam Declaration of Secular Humanists. However, the principal ideology of the association shall be built on an independent foundation and on the direct responsibility of its members for it. The same applies to the ethical guidelines established by the members.

Purpose and Objectives

• To build a community of individuals with a shared humanistic life-view, values, and principal aims. Intrinsic values that are good in themselves shall have priority (see further below on moral values). To cultivate and promote the good (morality), the true (scientific knowledge), and the right (justice and fairness) within and beyond the association. Likewise, the beautiful (the arts) may support this journey and enhance fullness of life.

• To promote character education and development—flourishing in life (cf. the concept of eudaimonia)—of individuals in order to strengthen their character formation and social competence. The cultivation of moral awareness (moral judgment) through learned value assessment and reflective experience, and the strengthening of reason in decision-making through logical thinking, are central here. Educational activity in the philosophical disciplines most closely related to this aim, namely virtue ethics and critical thinking. The academic field of positive psychology has also been connected to this orientation.

• To promote a philosophical way of life—to strengthen moral consciousness, moral sensitivity, knowledge of ethics, communicative competence, humanistic knowledge, solidarity, and friendship.

• To consider and express views on ethical matters in society that fall within the association’s field or on general moral issues concerning the well-being of all. Prominent among these are issues of equality between religious and life-stance associations and the humanistic (secular) organization of public governance and state institutions. Generally, it is not the role of the association to comment on partisan political disputes; however, various issues possess a socio-ethical character that may fall within its scope.

• To support causes in bioethics and healthcare ethics that uphold individuals’ autonomy to choose their course in matters concerning their lives and health—that is, to support people’s freedom to determine their own lives and, where applicable, the manner of their death.

• To cultivate and support the promotion of mental health, general health, public health, and physical well-being, particularly in connection with the ethics of the self, sports, and physical training.

• To cultivate and support the protection of biodiversity and nature—the “health” of the Earth. To support animal welfare.

• To uphold the demand for equal human dignity. To support equality and the right of individuals to possess personal distinctiveness and to enjoy equal standing irrespective of it.

• To protect knowledge. To support a scientific understanding of the origin and nature of knowledge and to oppose falsehood, pseudoscience, and health fraud. Knowledge as the rationally justified truth (the real) about things is precious to human beings, for without a clear understanding of the world they cannot find their footing in life. The careful handling of information or knowledge is a moral responsibility of every cognitively competent person, since truth is the foundation of all responsible human interaction and the basis for decision-making attuned to circumstances. The formation of knowledge requires healthy skepticism and scientific caution and diligence.

• To cultivate and express the beautiful (arts and poetry) and the intellectual in human life insofar as appropriate to the association’s domain. The arts provide countless avenues and forms of non-abstract expression and are a source of diverse influences on mindset and emotion. They are an important part of well-being or happiness, for the beauty or stimulation of art is nourishing and it is natural for human beings to take delight in it. The arts are also an effective means of addressing morality, tension, and the cognitive nature of the human being.

 

Moral Values, Moral Goods, and Social Orientation

Humanistic ethical realism affirms common intrinsic values: human dignity; freedom; beneficence; non-maleficence; and justice are central within the ethical orientation, together with valuable derivative intrinsic goods of human relationships (trust, friendship, love, peace, etc.), the health of the self (self-respect, development), and flourishing. The fundamental values of morality lie in life—its preservation, health, and quality. The human being is a social being and does not live alone. From the value of life in community with other living beings arise the aforementioned fundamental values that promote the good life, that which makes life worth living.

 

Good Personal Relations and Humanity

The work and projects of the association shall be grounded in good personal relationships so that all persons and initiatives receive their proper process and constructive preparation. Learning is key, and it shall occur through experiential exercises in which individuals place themselves in situations—training and developing judgment—character education.

• Kindness, consideration, fairness, honesty, and solidarity in good causes are important virtues that express moral disposition and endeavour.

• Humanity and helpfulness—contributing to or organizing charitable work.

• Perseverance and courage in good causes—to follow a good conviction requires endurance and firmness in not allowing one’s will to pursue the good path to be weakened.

• Scholarship, professionalism, and research in community with people committed to critical thinking and love of learning.

• Humour—maintaining enjoyment and lightness in association activities (while yielding to more important matters when necessary).

 

Substantive and Democratic Organization

Constitutionally, the association is in its main features built on deliberative democracy. Its organization combines deliberative and voting-based democracy, where the former is primary and the latter a subsidiary remedy for which specific rules may be established. The board of the association makes decisions through deliberation and sound procedures within the authority granted by the association’s laws and foundational principles. See further in the association’s statutes.

The association is open to membership by individuals who consider that their life-stances align with its ideological foundation, role, and principal policies.

 

The Amsterdam Declaration 2022.

Policy on Freedom of Life-Stances and Equality

​

Flourishing, a humanist life-stance association, supports a secular society in which laws and state authority neither favor nor operate under the banner of particular life-stance or religious groups. The state should support the right of all citizens to discuss, adopt, or practice different religions and life-stances, so long as their practice does not infringe upon the same freedom of others or cause them harm.

Freedom of Religion and Life-Stance as Human Rights

Freedom of thought, opinion, and religion is among the fundamental human rights guaranteed in international agreements, the Universal Declaration of Human Rights of the United Nations, and in the constitutions of many states, including the Constitution of the Republic of Iceland. These rights play a key role in democratic societies and form the foundation of a secular (worldly) order in which all individuals enjoy personal liberty, the right to determine their own lives, and the right to influence the constitutional order of their nation through political participation or the exercise of the right to vote.

The laws and rights of such democratic states do not bear the labels of particular groups or movements; rather, they are secular and apply to all, regardless of origin or other distinguishing characteristics.

Freedom of Expression, Blasphemy, and Hate Speech

Flourishing holds that criminal provisions concerning expression defined as blasphemy have no place in law and that it is important to contribute to the struggle against such provisions at the international level. Blasphemy occurs when a person expresses, criticizes, or mocks the religious beliefs of others or the imagined being or object of their worship (a concept of God or otherwise), without engaging in violence, personal humiliation, or threats.

Blasphemy laws were (and in some places still are) used to suppress all criticism of religion. They were also used to restrict people’s freedom to engage publicly in activities other than those belonging to religious observance on its holy days—for example, public entertainment on Easter Sunday. Although a person who believes that their religion (or life-stance) has been insulted may experience distress as a result, this is not sufficient grounds for deeming such expression criminal under law, since in many cases such experience is personal or relative. Human susceptibility to offense as such—or sanctimony—is not an objective standard by which to determine whether another person’s expression or remarks are wrongful or harmful. Judgments should instead be based on the content of the expression in relation to the secular value-basis of law or international conventions.

The same applies to so-called “hate speech.” It is not hate speech unless its content targets people on the basis of their personal characteristics or background without a substantive moral reference.[1] Reasoned criticism of people’s views or of religious systems is not hate speech.

Humor or satire may be directed at people’s arguments and systems of ideas as a form of social critique, or it may be improperly directed at personal characteristics and thus become part of hate speech, depending on the circumstances. Such matters must therefore be judged based on content and context in relation to their intended purpose.

It is well known that blasphemy laws have led to improper prosecutions and unjust punishment of individuals, thereby restricting freedom of expression and causing significant harm. Constitutional provisions protect people from discrimination or injustice, and legitimate laws against hate speech are directed against dehumanization, humiliation, or incitement to harmful conduct, loss of rights, or violence against individuals or groups on the basis of characteristics that do not concern their moral conduct but rather their identity. Flourishing holds that such provisions and laws must be interpreted according to objectively determined moral standards so that they do not become, in the hands of the executive authority, disguised blasphemy laws. Groups that cannot tolerate reasoned criticism should not be able to use legitimate laws to silence discussion or restrict the freedom of expression of critics.

The Demand for Equality and Equal Treatment — Separation of Church and State

Flourishing considers it fundamental that no life-stance association, whether secular or religious, should enjoy privileges from the Icelandic state in the form of special financial support, legal rights, holy days, access to public facilities, or in any other way. The association considers it important to establish equality in the treatment of all associations by the state and that the shared framework of public affairs for the nation should not be labeled with or serve exclusively to promote or honor any one or a few of them.

Legislation concerning public holidays should be revised so that such days serve the secular interests of the nation rather than the special interests of particular religious or life-stance groups.

Constitutional Provisions on Equal Treatment and State Neutrality

Flourishing maintains that constitutional provisions should ensure equal legal, social, and financial rights among life-stance associations and equal treatment by the state. The constitution should not contain provisions that grant special privileges or a special status to particular groups.

Public Registration of Life-Stances

Flourishing considers it inappropriate for the state to maintain the parish-fee system (since it is not based on the collection of a fee but rather on a state subsidy per member aged 16 or older). However, the state may support facilities for funerals that serve all life-stance associations as well as people outside them.

Flourishing also maintains that as long as the state maintains the parish-fee system and registers individuals in religious or life-stance associations, such registration should apply only to legally competent individuals (18 years and older). Automatic registration of newborns—whose parents belong to the same religious or life-stance association—into their parents’ association should therefore be abolished. Children do not possess sufficient maturity to make decisions about life-stances, and their autonomy (and their right to remain children) should be protected until they reach the legal age to decide whether to register or remain outside such associations.

Ceremonies at Family Life Milestones — Equality and Professionalism

Ceremonies such as name-giving, weddings, and funerals have secular social value, and by law all religious and life-stance associations must offer such ceremonies to their members. In light of the fact that the state has for centuries favored a single religious organization with regard to facilities for such ceremonies, Flourishing holds that the state should provide neutral (symbol-free) ceremonial spaces for all life-stance associations in order to conduct funerals. This is a ceremony that all citizens should be able to perform with dignity regardless of economic status, social position, or association membership.

In the case of the divorce of married couples, the state should provide legally mandated counseling with the assistance of professional marriage counselors rather than requiring this from religious or life-stance associations, which could then instead offer optional additional counseling according to their capacity and circumstances.

Equality in Public Access and Facilities for Life-Stance Associations

Flourishing opposes the situation in which one religious organization has special access to public institutions beyond others, such as within the health-care system, the educational system, or other public spaces. Likewise, no single life-stance association should exclusively participate in public events such as the opening of the Althing (Iceland’s parliament) or the inauguration of the President of Iceland.

It is important that public broadcasters do not promote a single life-stance association but instead address cultural diversity in a religiously neutral manner or ensure equal representation of different life-stance associations.

Public services such as the operation of morgues and cemeteries should, in Flourishing’s view, be provided on a religiously neutral basis.

Flourishing advocates abolishing state privileges concerning land allocation and property for the construction of ceremonial spaces that suit only a single religious group, while encouraging public authorities instead to develop neutral spaces suitable for ceremonies—especially funerals—marking important milestones in the lives of people from diverse backgrounds.

The Educational System Should Treat All Equally

Flourishing holds that legislation concerning primary schools should not assume that school practices be shaped by a particular (labeled) life-stance or the heritage of one—or a few—traditions, but rather by professional, independent, and secular educational policies free from the labels of religious or life-stance associations.

Children should receive education about different religions and life-stances in a professional and neutral manner.

Children should be free from life-stance preaching within the school system and should never be required to disclose or express their own life-stance or that of their parents. Religious celebrations should not be practiced in schools, or at a minimum they should not be mandatory or used as preaching or indoctrinating activities within schools. If they are included as part of cultural or educational activities, children should never be placed in a position where they must participate in ceremonies that conflict with their own life-stance or that of their parents.

Higher education should not serve a particular life-stance through specialized departments devoted to training graduates for service within specific religious organizations.

Assistance from Representatives of Religious or Life-Stance Associations in Difficult Circumstances

Services within the health-care system should be provided entirely on a neutral basis. If a patient requests assistance from a representative of a religious or life-stance association for counseling or conversation, access should be ensured in an impartial manner when health-care professionals determine that such assistance does not conflict with other considerations important for the patient’s health. Spaces for such assistance should be neutral in their basic design, though symbols of the relevant life-stance may temporarily be placed there if requested.

The same principle applies in all public systems where such assistance might be relevant, such as in the prison system or in the provision of social services.

[1] See the United Nations definition of hate speech:
https://www.un.org/en/hate-speech/understanding-hate-speech/what-is-hate-speech

​