HUMANIST MANIFESTO II

   It is forty years since Humanist Manifesto I (1933) appeared.
Events since then make that earlier statement seen far too
optimistic. Nazism has shown the depths of brutality of which
humanity is capable. Other totalitarian regimes have suppressed
human rights without ending poverty. Science has sometimes
brought evil as well as good. Recent decades have shown that
inhuman wars can be made in the name of peace. The beginnings of
police states, even in democratic societies, widespread
government espionage, and other abuses of power by military,
political, and industrial elites, and the continuance of
unyielding racism, all present a different and difficult social
outlook. In various societies, the demands of women and minority
groups for equal rights effectively challenge our generation.
   As we approach the twenty-first century, however, an
affirmative and hopeful vision is needed. Faith, commensurate
with advancing knowledge, is also necessary. In the choice
between despair and hope, humanists respond in this Humanist
Manifest II with a positive declaration for times of
uncertainty.
   As in 1933, humanists still believe that traditional theism,
especially faith in the prayer-hearing God, assumed to love and
care for persons, to hear and understand their prayers, and to
be able to do something about the, is an unproved and outmoded
faith. Salvationism, based on mere affirmation, still appears as
harmful, diverting people with false hopes of heaven hereafter.
Reasonable minds look to other means for survival.
   Those who sign Humanist Manifesto II disclaim that they are
setting forth a binding credo; their individual views would be
stated in widely varying ways. The statement is, however,
reaching for vision in a time that needs direction. It is social
analysis in an effort at consensus. New statements should be
developed to supersede this, but for today it is our conviction
that humanism offers an alternative that can serve present day
needs, and guide humankind toward the future.
   The next century can be and should be the humanistic century.
Dramatic scientific, technological, and ever-accelerating social
and political changes crowd our awareness. We have virtually
conquered the planet, explored the moon, overcome the natural
limits of travel and communication; we stand at the dawn of a
new age, ready to move farther into space and perhaps inhabit
other planets. Using technology wisely, we can control our
environment, conquer poverty, markedly reduce disease, extend
our life span, significantly modify our behavior, alter the
course of human evolution and cultural development, unlock vast
new powers, and provide humankind with unparalleled opportunity
for achieving an abundant and meaningful life.
   The future is, however, filled with dangers. In learning to
apply the scientific method to nature and human life, we have
opened the door to ecological damage, overpopulation,
dehumanizing institutions, totalitarian repression, and nuclear
and biochemical disaster. Faced with apocalyptic prophesies and
doomsday scenarios, many flee in despair from reason and embrace
irrational cults and theologies of withdrawal and retreat.
   Traditional moral codes and newer irrational cults both fail
to meet the pressing needs of today and tomorrow. False
"theologies of hope" and messianic ideologies, substituting new
dogmas for old, cannot cope with existing world realities. They
separate rather than unite peoples.
   Humanity, to survive, requires bold and daring measures. We
need to extend uses of scientific method, not renounce them, to
fuse reason with compassion in order to build constructive
social and moral values. Confronted with many possible futures,
we must decide which to pursue. The ultimate goal should be the
fulfillment of the potential for growth in each human
personality--not for the favored few, but for all of humankind.
Only a shared world and global measures will suffice.
   A humanist outlook will tap the creativity of each human
being and provide the vision and courage for us to work
together. This outlook emphasizes the role human beings can play
in their own spheres of action. The decades ahead call for
dedicated, clear minded men and women able to marshal the will,
intelligence and cooperative skills for shaping a desirable
future. Humanism can provide the purpose and inspiration that so
many seek; it can give personal meaning and significance to
human life.
   Many kinds of humanism exist in the contemporary world. The
varieties and emphases of naturalistic humanism include
"scientific," "ethical," "democratic," "religious," and
"Marxist" humanism. Free thought, atheism, agnosticism,
skepticism, deism, rationalism, ethical culture, and liberal
religion all claim to be heir to the humanist tradition.
Humanism traces its roots from Ancient China, classical Greece
and Rome, throughout the Renaissance and the Enlightenment, to
the scientific revolution of the modern world. But views that
merely reject theism are not equivalent to humanism. They lack
commitment to the positive belief in the possibilities of human
progress and to the values central to it. Many within religious
groups, believing in the future of humanism, now claim humanist
credentials. Humanism is an ethical process through which we can
move, above and beyond the divisive particulars, heroic
personalities, dogmatic creeds, and ritual customs of past
religions or their mere negation.
   We affirm a set of common principles that can serve as a
basis for united action--positive principles relevant to the
present human condition. They are a design for a secular society
on a planetary scale.
   For these reasons, we submit this new Humanist Manifesto for
the future of humankind; for us, it is a vision of hope, a
direction for satisfying survival.

                            RELIGION

First: In the best sense, religion may inspire dedication to the
highest ethical ideals. The cultivation of moral devotion and
creative imagination is an expression of genuine "spiritual"
experience and aspiration.
   We believe, however, that traditional dogmatic or
authoritarian religions that place revelation, God, ritual, or
creed above human needs and experience so a disservice to the
human species. Any account of nature should pass the tests of
scientific evidence; in our judgement, the dogmas and myths of
traditional religions do not do so. Even at this late date in
human history, certain elementary facts based upon the critical
use of scientific reason have to be restated. We find
insufficient evidence for belief in the existence of a
supernatural; it is either meaningless or irrelevant to the
question of the survival and fulfillment of the human race. As
non-theists, we begin with humans not God, nature not deity.
Nature may indeed be broader and deeper than we now know; any
new discoveries however, will but enlarge our knowledge of the
natural.
   Some humanists believe we should reinterpret traditional
religions and reinvest them with meanings appropriate to the
current situation. Such redefinitions, however, often perpetuate
old dependencies and excapisms; they easily become obscurantist,
impeding the free use of the intellect. We need, instead,
radically new human purposes and goals.
   We appreciate the need to preserve the best ethical teachings
in the religious traditions of humankind, many of which we hold
in common. But we reject those features of traditional religious
morality that deny humans a full appreciation of their own
potentialities and responsibilities. Traditional religions often
offer solace to humans, but, as often, they inhibit humans from
helping themselves or experiencing their full potentialities.
Such institutions, creeds, and rituals often impede the will to
serve others. Too often traditional faiths encourage dependence
rather than independence, obedience rather than affirmation,
fear rather than courage. More recently they have generated
concerned social action, many with signs of relevance appearing
in the wake of the "God is Dead" theologies. But we can discover
no divine purpose or providence for the human species. While
there is much that we do not know, humans are responsible for
what we are or will become. No deity can save us; we must save
ourselves.
   Second: Promises of immortal salvation or fear of eternal
damnation are both illusory and harmful. They distract humans
from present concerns, from self-actualization, and from
rectifying social injustices. Modern science discredits such
historical concepts as the "ghost in the machine" and the
"separable soul." Rather, science affirms that the human species
is an emergence from natural evolutionary forces. As far as we
know, the total personality is a function of the biological
organism transacting in a social and cultural context. There is
no credible evidence that life survives the death of the body.
We can continue to exist in out progeny and in the way that our
lives have influenced others in our culture.
   Traditional religions are surely not the only obstacles to
human progress. Other ideologies also impede human advance.
Some forms of political doctrine, for instance, function
religiously, reflecting the worst features of orthodoxy and
authoritarianism, especially when they sacrifice individuals on
the altar of Utopian promises. Purely economic and political
viewpoints, whether capitalist or communist, often function as
religious and ideological dogma. Although humans undoubtedly
need economic and political goals, they also need creative
values by which to live.

                             ETHICS

   Third: We affirm that moral values derive their source from
human experience. Ethics is autonomous and situational, needing
no theological or ideological sanction. Ethics stems from human
need and interest. To deny this distorts the whole basis of
life.  Human life has meaning because we create and develop our
futures. Happiness and the creative realization of human needs
and desires, individually and in shared enjoyment, are
continuous themes of humanism. We strive for the good life, here
and now. The goal is to pursue life's enrichment despite
debasing forces of vulgarization, commercialization,
bureaucratization, and dehumanization.

   Fourth: Reason and intelligence are the most effective
instruments that humankind possess. There is no substitute;
neither faith nor passion suffices in itself. The controlled use
of scientific methods, which have transformed the natural and
social sciences since the Renaissance, must be extended further
in the solution of human problems. But reason must be tempered
by humility, since no group has a monopoly of wisdom or virtue.
Nor is there any guarantee that all problems can be solved or
all questions answered. Yet critical intelligence, infused by a
sense of human caring, is the best method that humanity has for
resolving problems. Reason should be balanced with compassion
and empathy and the whole person fulfilled. Thus, we are not
advocation the use of scientific intelligence independent of or
in opposition to emotion, for we believe in the cultivation of
feeling and love. As science pushes back the boundary of the
known, one's sense of wonder is continually renewed, and art,
poetry, and music find their places, along with religion and
ethics.

                         THE INDIVIDUAL

   Fifth: The preciousness and dignity of the individual person
is a central humanist value. Individuals should be encouraged to
realize their own creative talents and desires. We reject all
religious, ideological, or moral codes that denigrate the
individual, suppress freedom, dull intellect, dehumanize
personality. We believe in maximum individual autonomy consonant
with social responsibility. Although science can account for the
causes of behavior, the possibilities of individual freedom of
choice exist in human life and should be increased.

   Sixth: In the area of sexuality, we believe that intolerant
attitudes, often cultivated by orthodox religions and
puritanical cultures, unduly repress sexual conduct. The right
to birth control, abortion, and divorce should be recognized.
While we do not approve of exploitive, denigrating forms of
sexual expression, neither do we wish to prohibit, by law or
social sanction, sexual behavior between consenting adults. The
many varieties of sexual exploration should not in themselves be
considered "evil". Without countenancing mindless permissiveness
or unbridled promiscuity, a civilized society should be a
tolerant one. Short of harming others or compelling them to de
likewise, individuals should be permitted to express their
sexual proclivities and pursue their life-styles as they desire.
We wish to cultivate the development of a responsible attitude
toward sexuality, in which humans are not exploited as sexual
objects, and in which intimacy, sensitivity, respect, and
honesty in interpersonal relations are encouraged. Moral
education for children and adults is an important way of
developing awareness and sexual maturity.

                       DEMOCRATIC SOCIETY

   Seventh: To enhance freedom and dignity the individual must
experience a full range of civil liberties in all societies.
This includes freedom of speech and the press, political
democracy, the legal right of opposition to governmental
policies, fair judicial process, religious liberty, freedom of
association, and artistic, scientific, and cultural freedom. It
also includes a recognition of an individual's right to die with
dignity, euthanasia, and the right to suicide. We oppose the
increasing invasion of privacy, by whatever means, in both
totalitarian and democratic societies. We would safeguard,
extend , and implement the principles of human freedom evolved
from the Magna Carta to the Bill of Rights, the Rights of Man,
and the Universal Declaration of Human Rights.

   Eighth: We are committed to an open and democratic society.
We must extend participatory democracy in its true sense to the
economy, the school, the family, the workplace, and voluntary
associations. Decision-making must be decentralized to include
widespread involvement of people at all levels-social,
political, and economic. All persons should have a voice in
developing the values and goals that determine their lives.
Institutions should be responsive to expressed desires and
needs. The conditions of work, education, devotion, and play
should be humanized. Alienating forces should be modified or
eradicated and bureaucratic structures should be held to a
minimum. People are more important than decalogues, rules,
proscriptions, and regulations.

   Ninth: The separation of church and state and the separation
of ideology and state are imperatives. The state should
encourage maximum freedom for different moral, political,
religious, and social values in society. It should not favor any
particular religious bodies through the use of public monies,
nor espouse a single ideology and function thereby as an
instrument of propaganda or oppression, particularly against
dissenters.

   Tenth: Humane societies should evaluate economic systems not
by rhetoric or ideology, but by whether or not they increase
economic well-being for all individuals and groups, minimize
poverty and hardship, increase the sum of human satisfaction,
and enhance the quality of life. Hence the door is open to
alternative economic systems. We need to democratize the economy
and judge it by its responsiveness to human need, testing
results in terms of the common good.

   Eleventh: The principle of moral equality must be furthered
through elimination of all discrimination based upon race,
religion, sex, age, or national origin. This means equality of
opportunity and recognition of talent and merit. Individuals
should be encouraged to contribute to their own betterment. If
unable, then society should provide means to satisfy their basic
economic, health, and cultural needs, including, wherever
resources make possible, a minimum guaranteed annual income. We
are concerned for the welfare of the aged. the infirm, the
disadvantaged, and also for the outcasts-the mentally retarded,
abandoned or abused children, the handicapped, prisoners, and
addicts-for all who are neglected or ignored by society.
Practicing humanists should make it their vocation to humanize
personal relations.
   We believe in the right to universal education. Everyone has
a right to the cultural opportunity to fulfill his or her unique
capacities and talents. The schools should foster satisfying and
productive living. They should be open at all levels to any and
all; the achievement of excellence should be encouraged.
Innovative and experimental forms of education are to be
welcomed. The energy and idealism of the young deserve to be
appreciated and channeled to constructive purposes.
   We deplore racial, religious, ethnic, or class antagonisms.
Although we believe in cultural diversity and encourage racial
and ethnic pride, we reject separations which promote alienation
and set people and groups against each other; we envision an
integrated community where people have a maximum opportunity for
free and voluntary association.
   We are critical of sexism or sexual chauvinism-male or
female. We believe in equal rights for both women and men
to fulfill their unique careers and potentialities as they see
fit, free of invidious discrimination.

                         WORLD COMMUNITY

   Twelfth: We deplore the division of humankind on
nationalistic grounds. We have reached a turning point in human
history where the best option is to transcend the limits of
national sovereignty and to move toward the building of a  world
community in which all sectors of the human family can
participate. Thus we look to the development of a system of
world law and a world order based upon transnational federal
government. This would appreciate cultural pluralism and
diversity. It would not exclude pride in national origins and
accomplishments nor the handling of regional problems on a
regional basis. Human progress, however, can no longer be
achieved by focusing on one section of the world, Western or
Eastern, developed or underdeveloped. For the first time in
human history, no part of humankind can be isolated from any
other. Each person's future is in some way linked to all. We
thus reaffirm a commitment to the building of world community,
at the same time recognizing that this commits us to some hard
choices.

   Thirteenth: This world community must renounce the resort to
violence and force as a method of solving international
disputes. We believe in the peaceful adjudication of differences
by international courts and by the development of the arts of
negotiation and compromise. War is obsolete. So is the use of
nuclear, biological and chemical weapons. It is a planetary
imperative to reduce the level of military expenditures and turn
these savings to peaceful and people-oriented uses.

   Fourteenth: The world community must engage in cooperative
planning concerning the use of rapidly depleting resources. The
planet earth must be considered a single ecosystem. Ecological
damage, resource depletion, and excessive population growth must
be checked by international accord. The cultivation and
conservation of nature is a moral value; we should perceive
ourselves as integral to the sources of our being in nature. We
must free our world from needless pollution and waste,
responsibly guarding and creating wealth, both natural and
human. Exploitation of natural resources, uncurbed by social
conscience, must end.

   Fifteenth: The problems of economic growth and development
can no longer be resolved by one nation alone; they are
worldwide in scope. It is the moral obligation of the developed
nations to provide -- through an international authority that
safeguards human rights -- massive technical, agricultural,
medical, and economic assistance, including birth control
techniques, to the developing portions of the globe. World
poverty must cease. Hence extreme disproportions to wealth,
income, and economic growth should be reduced on a worldwide
basis.

   Sixteenth: Technology is a vital key to human progress and
development. We deplore any neo-romantic efforts to condemn
indiscriminately all technology and science or to counsel
retreat from its further extension and use for the food of
humankind. We would resist any moves to censor basic scientific
research on moral, political, or social grounds. Technology
must, however, be carefully judged by the consequences of its
use; harmful and destructive changes should be avoided. We are
particularly disturbed when technology and bureaucracy control,
manipulate, or modify human beings without their consent.
Technological feasibility does not imply social or cultural
desirability.

   Seventeenth: We must expand communication and transportation
across frontiers. Travel restrictions must cease. The world must
be open to diverse political, ideological, and moral viewpoints
and evolve a worldwide system of television and radio for
information and education. We thus call for full international
cooperation in culture, science, the arts, and technology across
ideological borders. We must learn to live openly together or we
shall perish together.

                       HUMANITY AS A WHOLE

   In closing: The world cannot wait for a reconciliation of
competing political or economic systems to solve its problems.
These are the times for men and women of good will to further
the building of a peaceful and prosperous world. We urge that
parochial loyalties and inflexible moral and religious
ideologies be transcended. We urge recognition of the common
humanity of all people. We further urge the use of reason and
compassion to produce the kind of world we want -- a world in
which peace, prosperity, freedom, and happiness are widely
shared. Let us not abandon that vision in despair or cowardice.
We are responsible for what we are or will be. Let us work
together for a humane world by means commensurate with humane
needs. Destructive ideological differences among communism,
capitalism, socialism, conservatism. liberalism, and radicalism
should be overcome. Let us call for an end to terror and hatred.
We will survive and prosper only in a world of shared humane
values. We can initiate new directions for humankind: ancient
rivalries can be superseded by broad-based cooperative efforts.
The commitment to tolerance, understanding and peaceful
negotiation does not necessitate acquiescence to the status quo
nor the damming up of dynamic and revolutionary forces. The true
revolution is occurring and can continue in countless non-
violent adjustments. But this entails the willingness to step
forward onto new and expanding plateaus. At the present juncture
of history, commitment to all humankind is the highest
commitment of which we are capable; it transcends the narrow
allegiances of church, state, party, class, or race in moving
toward a wider vision of human potentiality. What more daring a
goal for humankind than for each person to become, in ideal as
well as practice, a citizen of a world community. It is a
classical vision, we can now give it new vitality. Humanism thus
interpreted is a moral force that has time on its side. We
believe that humankind has the potential intelligence, good
will, and cooperative skills to implement this commitment in the
decades ahead.
   We, the undersigned, while not necessarily endorsing every
detail of the above, pledge our general support to Humanist
Manifesto II for the future of humankind. These affirmations are
not a final credo or dogma but an expression of a living and
growing faith. We invite others in all lands to join us in
further developing and working for these goals.

Lionel Abel, Prof. of English, State Univ of New York at Buffalo
Khoren Arisian, Board of Leaders NY Soc for Ethical Culture
Isaac Asimov, author
George Axtelle, Prof. Emeritus, Southern Illinois Univ
Archie J. Bahm, Prof. of Philosophy Emeritus, Univ. of N.M.
Paul H. Beattie, Pres., Fellowship of Religious Humanists
Keith Beggs, Exec. Dir. American Humanists Association
Malcolm Bissell, Prof. Emeritus, Univ. of Southern California
H. J. Blackham, Chm. Social Morality Council, Great Britain
Brand Blanshard, Prof. Emeritus, Yale University
Paul Blanshard, author
Joseph L. Blau, Prof. of Religion, Columbia University
Sir Herman Bondi, Prof. of Math, King's Coll., Univ. of London
Howard Box, Leader, Brooklyn Society for Ethical Culture
Raymond B. Bragg, Minister Emer., Unitarian Ch., Kansas City
Theodore Brameld, Visiting Prof., C.U.N.Y.
Lester R. Brown, Senior Fellow, Overseas Development Council
Bette Chambers, Pres., American Humanist Association
John Ciardi, poet
Francis Crick, M.D., Great Britain
Arthur Danto, Prof. of Philosophy, Columbia University
Lucien de Coninck, Prof., University of Gand, Belgium
Miriam Allen deFord, author
Edd Doerr, Americans United For Separation of Church and State
Peter Draper, M.D., Guy's Hospital Medical School, London
Paul Edwards, Prof. of Philosophy, Brooklyn College
Edward L. Ericson, Board of Leaders, NY Soc. for Ethical Culture
H.J. Eysenck, Prof. of Psychology, Univ. of London
Roy P. Fairfield, Coordinator, Union Graduate School
Herbert Feigl, Prof. Emeritus, University of Minnesota
Raymond Firth, Prof. Emeritus of Anthropology, Univ. of London
Antony Flew, Prof. of Philosophy, The Univ. of Reading, England
Kenneth Furness, Exec. Secy., British Humanist Association
Erwin Gaede, Minister, Unitarian Ch., Ann Arbor, Michigan
Richard S. Gilbert, Minister, Unitarian Ch., Rochester N.Y.
Charles Wesley Grady, Minister, Unit. Univ. Ch., Arlington, Ma.
Maxine Greene, Prof. Teachers College, Columbia University
Thomas C. Greening, Editor, Journal of Humanistic Psychology
Alan F. Guttmacher, Pres. Planned Parenthood Fed. of America
J. Harold Hadley, Min., Unit. Univ. Ch., Pt. Washington, N.Y.
Hector Hawton, Editor, Question, Great Britain
A. Eustace Haydon, Prof. Emeritus of History of Religions
James Hemming, Psychologist, Great Britain
Palmer A. Hilty, Adm. Secy., Fellowship of Religious Humanists
Hudson Hoagland, Prof. Emeritus, Worchester Fdn. for Exper. Bio.
Robert S. Hoagland, Editor, Religious Humanist
Sidney Hook, Prof. Emeritus of Philosophy, New York University
James F. Hornback, Leader, Ethical Society of St. Louis
James M. Hutchinson, Minister Emer., First Unit. Ch., Cincinnati
Mordecai M. Kaplan, Rabbi, Fndr. of Jewish Reconstr. Movement
John C. Kidneigh, Prof. of Social Work, Univ. of Minnesota
Lester A. Kirkendall, Prof. Emeritus, Oregon State University
Margaret Knight, Univ. of Aberdeen, Scotland
Jean Kotkin, Exec. Secy., American Ethical Union
Richard Kostelanetz, poet
Paul Kurtz, Editor, The Humanist
Lawrence Lader, Chm., Natl. Assn. for Repeal of Abortion Laws
Edward Lamb, Pres., Lamb Communications Company
Corliss Lamont, Chm., Natl. Emergency Civil Liberties Comm.
Chauncey D. Leake, Prof., Univ. of California, San Francisco
Alfred McC. Lee, Prof. Emeritus, Soc.-Anthropology, C.U.N.Y.
Elizabeth Briant Lee, author
Christopher Macy, Dir., Rationalist Press Assn., Great Britain
Clorinda Margolis, Jefferson Comm. Mental Health Cen., Phila.
Joseph Margolis, Prof. of Philosophy, Temple Univ.
Harold P. Marley, Ret. Unitarian Minister
Floyd W. Matson, Prof. of American Studies, Univ. of Hawaii
Lester Mondale, former Pres., Fellowship of Religious Humanists
Lloyd Morain, Pres. Illinois Gas Company
Mary Morain, Editorial Bd., Intl. Soc. for General Semantics
Henry Morgentaler, M.D., Past Pres., Humanist Assn. of Canada
Mary Mothersill, Prof. of Philosophy, Barnard College
Jerome Nathanson, Chm. Bd. of Leaders, Ny Soc. Ethical Culture
Billy Joe Nichols, Minister, Richardson Unitarian Church, Texas
Kai Neilsen, Prof. of Philosophy, Univ. of Calgary, Canada
P.H. Nowell-Smith, Prof. of Philosophy, York Univ., Canada
Chaim Perelman, Prof. of Philosophy, Univ. of Brussels, Belgium
James W. Prescott, Natl. Inst. of Child Health and Human Dev.
Harold J. Quigley, Leader, Ethical Humanist Society of Chicago
Howard Radest, Prof. of Philosophy, Ramapo College
John Herman Randell Jr., Prof. Emeritus, Columbia University
Oliver L. Reiser, Prof. Emeritus, Univ. of Pittsburgh
Robert G. Risk, Pres. Leaderville Corporation
Lord Richie-Calder, formerly Univ. of Edinburgh, Scotland
B.T. Rocca Jr., Consultant, Intl. Trade and Commodities
Andre D. Sakharov, Academy of Sciences, Moscow, U.S.S.R.
Sidney H. Scheuer, Chm. Nat. Comm. for an Effective Congress
Herbert W. Schneider, Prof.  Emeritus, Claremont Grad.  School
Clinton Lee Scott, Universalist Minister, St. Petersburgh, Fla.
Roy Wood Sellars, Prof. Emeritus, Univ. of Michigan
A.B. Shah, Pres., Indian Secular Society
B.F. Skinner, Prof. of Psychology, Howard University
Kenneth J. Smith, Leader, Philadelphia Ethical Society
Matthew Ies Spetter, Chm., Dept. Ethics, Ethical Culture Schools
Mark Starr, Chm, Esperanto Info. Center
Svetozar Stojanovic, Prof. Philosophy, Univ. Belgrade,Yugoslavia
Harold Taylor, Project Dir., World University Student Project
V.T. Thayer, author
Herbert A. Tonne, Ed. Board, Journal of Business Education
Jack Tourin, Pres., American Ethical Union
E.C. Vanderlaan, lecturer
J.P. van Pragg, Chm., Intl. Humanist and Ethical Union. Utrecht
Maurice B. Visscher, M.D., Prof. Emeritus, Univ. of Minnesota
Goodwin Watson, Assn. Coordinator, Union Graduate School
Gerald Wendt, author
Henry N. Wieman, Prof. Emeritus, Univ. of Chicago
Sherwin Wine, Rabbi, Soc. for Humanistic Judaism
Edwin H. Wilson, Ex. Dir. Emeritus, American Humanist Assn..
Bertram D. Wolfe, Hoover Institution
Alexander S. Yesenin-Volpin, mathematician
Martin Zimmerman, Prof. of Philosophy, State Univ. NY at Bflo.

                       Additional Signers

Gina Allen, author
John C. Anderson, Humanist Counselor
Peter O. Anderson, Assistant Professor, Ohio State University
William F. Anderson, Humanist Counselor
John Anton, Professor, Emory University
Sir Alfred Ayer, Professor, Oxford, Great Britain
Celia Baker
Earnest Baker, Associate Professor, University of the Pacific
Marjorie S. Baker, Ph.D., Pres. Humanist Community of San
   Francisco
Henry S. Basayne, Assoc. Exec. Off. Assn. for Humanistic Psych.
Walter Behrendt, Vice Pres., European Parliament, W. Germany
Mildred H. Blum, Secy., American Ethical Union
W. Bonness, West Germany
Robert O. Boothe, Professor Emeritus