Is Humanism a Real Philosophy? - The Atlantic - 0 views
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What her book set out to defend is an intellectual tradition, admittedly ill-choate, that stands for reason, the ennobling potential of education, and the centrality of the “human dimension of life,” as opposed to systems and abstract theories.
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ut in the intervening months, advanced chatbots descended; so did the possibility that they might soon imperil the whole of that enterprise. Automation stands poised to displace the production of essays and scholarly inquiry. It’s suddenly plausible to imagine that freethinking, that tradition of poking and prodding at all fixed ideas and institutions, will drift into obsolescence, because an oracular machine will instantly spit back answers to life’s questions with an aura of scientific authority.
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Progressives in the academy have bludgeoned humanism’s fundamental precepts. Gone is the old motto “I am human, and consider nothing human alien to me,” replaced by the fetishization of “lived experience.
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Meanwhile, STEM’s conquest of the university has wrecked old humanistic homes. As Nathan Heller’s recent article in The New Yorker documented, the English department is now an unpopulated, undesired version of its former self.
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That her book doesn’t feel terribly urgent perhaps speaks to a fundamental weakness within humanism.
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Bakewell self-identifies as a stalwart of humanism, but even she concedes that this is an elusive label. “Humanism is personal, and it is a semantic cloud of meanings and implications, none attachable to any particular theorist or practitioner.” Without a pithy definition or clear doctrine, she can manage only to narrow humanism down to three characteristics: freethinking, hope, and inquiry
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By setting aside all thoughts of the afterlife, the humanist can focus on making the most of earthly existence, pursuing happiness and mitigating suffering.
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the belief that people can feel genuine solidarity for one another, despite their differences—but this is a paper-thin morality that hardly survives the skepticism that Bakewell celebrates.
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she would clearly like humanism to be more substantial than it actually is. The ism suffix in Bakewell’s subject is, in fact, a bit of misdirection, because it implies a political idea or perhaps a coherent worldview
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Humanism is not a synonym for liberalism or philosophical pragmatism. It more accurately describes a temperament
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he humanistic canon she constructs sprawls to include the likes of David Hume, Voltaire, Thomas Paine, Frederick Douglass, John Stuart Mill, Zora Neale Hurston, and Thomas Mann.
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It can sometimes be a struggle to see the commonalities, other than some degree of skepticism about religion, an underlying decency, and a general cheeriness in the midst of dreary struggles against the prevailing politics of their times.
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While it’s true that freethinking is the enemy of authoritarianism, humanism suffers from a tendency to oversell itself. It doesn’t have a good track record of effectively standing up to facism,
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in the current American context, right-wing ethno-nationalists have cynically draped themselves in the trappings of humanism. The likes of Ben Shapiro and Tucker Carlson present themselves as the true defenders of freethinking and open inquiry.
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Self-doubt, a cheerful disposition, and a joyous pursuit of knowledge are qualities that might make for wise leaders, but can also produce hapless political combatants. Or, as Mann once declared: “In all humanism there is an element of weakness, which … may be its ruin.”
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humanism is more like religion than Bakewell is prepared to admit. At its best, it is a secular faith. Its universalist spirit and open-mindedness are ethical stances. Its wishful optimism about human possibility can provide spiritual nourishment in a fallen world.
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This makes it a style of dissidence well suited for the age of AI. The humanist becomes the contrarian who insists on maintaining that which automation seeks to render obsolete: the faculties of the independent mind, the very core of intellectual personhood.