మానవతావాదం
మానవతావాదం (ఆంగ్లం :Humanism) సంబంధించిన ఒక విశాలమైన వర్గం. ఈ వాదం ప్రజలందరి హుందాతనాన్ని ప్రకటిస్తుంది. ప్రత్యేకంగా మానవత్వాల హేతువులను మూలం చేసుకుని విశ్వమానవ విశేషాలను ముందుంచుతుంది.
ఇది తత్వం కాదు. మతముకాదు. ఒక జీవన దృక్పథం. నిత్యనూతనంగా ప్రవర్తిల్లేది. ఇది ఒక సిద్ధాంతం మాత్రమేకాదు. సకల సిద్ధాంతాలనూ విశ్లేషించి వాటిలోని మానవతాభ్యుదయ ప్రోద్బల భావాలను నిరంతరంగా తనలో సంలీనం చేసుకొంటూ సాగే విశాల దృక్పథం. దాన్ని ఒక తత్వంగానో, మతంగానో పరిగణిస్తే దానిలో ఉన్న సహజత్వం, ఔన్నత్యం లోపిస్తాయి. మానవతావాదానికి స్వేచ్ఛ అవసరం. మానవుడిలో అంతర్గతంగా ఉన్న కోరిక స్వేచ్ఛ.స్వేచ్ఛే మానవ వికాసానికి దోహదం చేస్తుంది.
మానవతావాదానికి కావలసిన ముడిసరుకు 'హేతువు'. సత్యంకోసం, జ్ఞానంకోసం మానవులు చేసే పోరాటంలో ఉపకరించే అమోఘమైన సాధనం హేతువు. హేతువు ద్వారా మాత్రమే మానవుడు తన శక్తినీ, పరిమితులనూ, సమాజాన్నీ అర్థం చేసుకోగలుగుతాడు. మంచి చెడుల్ని విశ్లేషించగలుగుతాడు.ఏ సమాజమైనా అభివృద్ధి చెందడానికి ఒక నీతి ఉండాలి. నైతిక విలువలు లేని సాహిత్యం సాహిత్యమేకాదు. నైతిక విలువలంటే దేవుడిమీద, మతంమీద ఉండే నమ్మకాలు కాదు. నీతికి పునాది మానవ స్వభావంలోనే ఉంటుంది. నీతి గా ఉండాలి అనే హేతువు నుంచే మనిషి నీతిగా ఉండడం నేర్చుకోవాలే తప్ప దైవానికో, ప్రభుత్వానికో, చట్టానికో భయపడికాదు.
మతములన్నియు మాసిపోవును
జ్ఞానమొక్కటి నిలిచి వెలుగును-
యెల్ల లోకము వొక్క యిల్త్లె,
వర్ణ భేదము లెల్ల కల్త్లె-
ప్రేమనిచ్చిన ప్రేమ వచ్చును
ప్రేమ నిలిపిన ప్రేమ నిలుచును-
దేశమంటే మట్టి కాదోయ్
దేశమంటే మనుషులోయ్-
మంచిచెడ్డలు మనుజులందున,
యెంచి చూడగ, రెండె కులములు-
బ్రతికి చచ్చియు ప్రజల కెవ్వడు
బ్రీతిగూర్చునొ, వాడె ధన్యుడు-
మనుషులంటే యిష్టం నాకు
దేవుడి కంటే మనిషి యిష్టం!-- కుందుర్తి 
ఒకరు తరిమి తరిమి యుగ్గతించు
పెక్కు మతములిట్లు పేచీలు సాగింప
మార్గమేది యైకమత్యమునకు-జాషువా
దారుణ ద్వేషాన్ని పెంచే దానవత్వం నశిస్తుందా?
సాధుసత్వపు సోదరత్వపు స్వాదుతత్వం జయిస్తుందా-శ్రీశ్రీ
ప్రతిరోజూ ప్రతిక్షణం
పుట్టిచచ్చే వెలుగుకిరణం- చెరబండరాజు, 
మానవతావదం అతీతశక్తులను మానవసంబంధ విషయాలనుండి వేరుచేసి, ఈశ్వరవాద నమ్మకాలను నమ్మదు. కొన్ని మతములు మానవతావాదంతో మమేకం అవుతాయన్నది సత్యదూరం గాదు. కానీ ఈ మానవతావాదం నాస్తికత్వం () మరియు లో నమ్మకముంచుతుంది. ఈ రెండు అభిమతాల అవసరంకూడా లేదంటుంది. మతాతీతాల అభిమతమే ఈ మానవతావాదమని అభివర్ణిస్తుంది. but doesn't require either of these. The మానవతావాదానికి అమెరికన్ మరియు యూరోపియన్ పదజాలాలైన "" లేదా "ఇన్‌డిఫరెంటిస్ట్" ("indifferentist" British, including OED) లను జోడించారు. ఈ ప్రక్రియకు, మానవతావాదం ఒక "నీతి ప్రక్రియ" అని "ధర్మం" కాదు అని భావించడమే. ఆదర్శవాదం మరియు ఇతర తత్వాలుగల వారు మానవతావాదంతో సంబంధం లేనివారిగా భావింపబడ్డారు.
మానవతావాదం విజ్ఞాన సంబంధమైన సరళమైన ఆలోచనావిధానం. ఈ విధానం కొన్నిసార్లు అనేక తత్వాలు మరియు మతపరమైన ఆలోచనా విధానాలతోనే సాగుతుంది. ఇంకనూ ఒక "జీవన ప్రక్రియ"గా అభివర్ణించడం జరిగినది. In a number of countries, for the purpose of laws that give rights to "religions", the secular life stance has become legally recognized as equivalent to a "religion" for this purpose. In the United States, the Supreme Court recognized that Humanism is equivalent to a religion in the limited sense of authorizing Humanists to conduct ceremonies commonly carried out by officers of religious bodies. The relevant passage is in a footnote to (1961). It is often alleged by fundamentalist critics of Humanism that the Supreme Court "declared Humanism to be a religion," however the Court's statement, a mere footnote at most, clearly does not in fact do so; it simply asserts an equivalency of Humanists' right to act in ways usual to a religion, such as ceremonial recognition of life's landmarks.
, and its emphasis on returning to the sources, contributed to the Protestant reformation by helping to gain what Protestants believe was a more accurate translation of Biblical texts.
మానవతావాదం ప్రకారం, మనుషులు సత్యాన్ని గ్రహించాలి, దైవాంశం, సంప్రదాయాలు మరియు దైవ-అవతరణలు ఈ వాదానికి వ్యతిరేకం, వీటిద్వారా సత్యాన్ని పొందడం అహేతుకమని తెలుపుతుంది. గుడ్డిగా విషయాలను నమ్మడం, హేతువులు లేకుండానే విషయాలను మార్గదర్శకత్వాలుగా గ్రహించడం, నమ్మకం అనే విషయాధారంగా సత్యాన్ని నమ్మడం సరికాదని చెబుతుంది. మనిషి తన వివేకంతో విచక్షణతో సత్యాన్ని గ్రహించాలని బోధిస్తుంది.
Some have interpreted Humanism to be a form of , regarding humans as being more important than other species. The philosopher Peter Singer, himself a Humanist, stated that "despite many individual exceptions, Humanists have, on the whole, been unable to free themselves from one of the most central... Christian dogmas: the prejudice of speciesism". He called on Humanists to "take a stand against... ruthless exploitation of other sentient beings", and took issue with statements in the , which he felt gave "precedence to the interests of members of our own species." He also noted, however, that the same Manifesto stated that humans have "no God-given or inherent right to subdue other animals", and acknowledged that "the organizations that have done the most for animals have been independent of religion."
Humanism features an optimistic attitude about the capacity of people, but it does not involve believing that human nature is purely good or that all people can live up to the Humanist ideals without help. If anything, there is the recognition that living up to one's potential is hard work and requires the assistance of others. The ultimate goal is ; making life better for all humans, and as the most conscious species, also promoting concern for the welfare of other sentient beings. The focus is on doing good and living well in the here and now, and leaving the world better for those who come after.
Contemporary humanism can be traced back through the Renaissance and back to the Islamic Golden Age to its ancient Greek roots. Humanism can also be traced back to the time of Gautama Buddha (563–483 BCE) and (551–479 BCE) and the , though the term "humanism" is more widely associated with Western philosophers. 
The term "humanism" was coined in 1808, based on the 15th century Italian term "umanista", which was used to designate a teacher or student of classic literature. The evolution of the meaning of the word "humanism" is fully explored in 's "Humanism What's in the Word".
Sixth century BCE pantheists and prepared the way for later Greek humanist thought. Thales is credited with creating the maxim "Know thyself", and Xenophanes refused to recognize the gods of his time and reserved the divine for the principle of unity in the universe. Later , often described as the "first ", contributed to the development of science as a method of understanding the universe. These Ionian Greeks were the first thinkers to recognize that nature is available to be studied separately from any alleged supernatural realm. , a pupil of Anaxagoras, influenced the development of democracy, freedom of thought, and the exposure of superstitions. Although little of their work survives, and both espoused agnosticism and a spiritual morality not based on the supernatural. The historian is noted for his scientific and rational approach to history.
Many pursued , and scientific s in their search for , meaning and . A wide range of Islamic writings on love , and show that medieval Islamic thought was open to the humanistic ideas of individualism, occasional secularism, and . Certain aspects of has its roots in the medieval Islamic world, including the "art of "", called in Latin, ""," and "the humanist attitude toward ", in this case .Renaissance humanism was a movement that affected the cultural, political, social, and literary landscape of Europe. Beginning in Florence in the last decades of the 14th century, Renaissance humanism revived the study of Latin and Greek, with the resultant revival of the study of science, philosophy, art and poetry of classical antiquity. (see Burckhard "The Civilisation of the Renaissance in Italy") The revival was based on interpretations of Roman and Greek texts, whose emphasis upon art and the senses marked a great change from the contemplation on the Biblical values of humility, introspection, and meekness. Beauty was held to represent a deep inner virtue and value, and an essential element in the path towards God. 
Civic humanism, "civic" which is rooted from the latin word "civis" meaning citizen. 
Humanism's divergence from orthodox Christianity can be identified with the condemnation of Pelagianism by Jerome and Augustine. Like the Humanists, Pelagius perceived humans as possessing inherent capacity for developing the qualities that the church perceived as necessitating the gift of grace from God. Pelagius rejected the doctrine of original sin. The Humanists likewise recognize humans as born not with a burden of inherited sin due to their ancestry but with potential for both good and evil which will develop in this life as their characters are formed. The Humanists therefore reject Calvinistic predestination, and understandably therefore arouse the hostility of Protestant fundamentalists.
Renaissance humanists believed that the liberal arts (music, art, grammar, rhetoric, oratory, history, poetry, using classical texts, and the studies of all of the above) should be practiced by all levels of wealth. They also approved of self, human worth and individual dignity.
Noteworthy humanist scholars from this period include the Dutch theologian Erasmus, the English author (and Roman Catholic saint) Thomas More, the French writer François Rabelais, the Italian poet Francesco Petrarch and the Italian scholar Giovanni Pico della Mirandola.
One of the earliest forerunners of contemporary chartered humanist organizations was the Humanistic Religious Association formed in 1853 in London. This early group was democratically organized, with male and female members participating in the election of the leadership and promoted knowledge of the sciences, philosophy, and the arts.
In February 1877, the word "Humanism" was publicly used, apparently for the first time in America, to apply to Felix Adler, pejoratively. Adler, however, did not embrace the term, and instead coined the name "Ethical Culture" for his new movement a movement which still exists in the now Humanist-affiliated New York Society for Ethical Culture.
Active in the early 1920s, F.C.S. Schiller considered his work to be tied to the Humanist movement. Schiller himself was influenced by the pragmatism of William James. In 1929 Charles Francis Potter founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann. Potter was a minister from the Unitarian tradition and in 1930 he and his wife, Clara Cook Potter, published "". Throughout the 1930s Potter was a well-known advocate of women’s rights, access to birth control, "civil divorce laws", and an end to capital punishment.
Raymond B. Bragg, the associate editor of "The New Humanist", sought to consolidate the input of L. M. Birkhead, Charles Francis Potter, and several members of the Western Unitarian Conference.
Bragg asked Roy Wood Sellars to draft a document based on this information which resulted in the publication of the "Humanist Manifesto" in 1933. The Manifesto and Potter's book became the cornerstones of modern humanism. Both of these sources envision humanism as a religion.
In 1941 the American Humanist Association was organized. Noted members of The AHA included Isaac Asimov, who was the president from 1985 until his death in 1992, and writer Kurt Vonnegut, who followed as honorary president until his death in 2007. Robert Buckman was the head of the association in Canada, and is now an honorary president.
After World War II, three prominent humanists became the first directors of major divisions of the United Nations: Julian Huxley of UNESCO, Brock Chisholm of the World Health Organization, and John Boyd-Orr of the Food and Agricultural Organization.
There are many people who consider themselves humanists, and much variety in the exact type of humanism to which they subscribe. There is some disagreement over terminology and definitions, with some people using narrower or broader interpretations. Not all people who call themselves humanists hold beliefs that are genuinely humanistic, and not all people who do hold humanistic beliefs apply the label of humanism to themselves.
All of this aside, Humanism can be divided into secular and religious types, although some Humanists, including the International Humanist and Ethical Union (IHEU), reject the addition of any adjective at all to "Humanist," and instead intended the word to have universal application.
Humanism (capital 'H', no adjective such as "secular") is a comprehensive life stance that upholds human reason, ethics, and justice, and rejects supernaturalism, pseudoscience, and superstition.
The International Humanist and Ethical Union (IHEU) is the world union of more than one hundred Humanist, rationalist, secular, ethical culture, and freethought organizations in more than 40 countries. The Happy Human is the official symbol of the IHEU as well as being regarded as a universally recognised symbol for those that call themselves Humanists (as opposed to "humanists"). In 2002 the IHEU General Assembly unanimously adopted the Amsterdam Declaration 2002 which represents the official defining statement of World Humanism.
All member organisations of the are required by IHEU bylaw 5.1 to accept the IHEU Minimum Statement on Humanism:
Humanism is a democratic and ethical life stance, which affirms that human beings have the right and responsibility to give meaning and shape to their own lives. It stands for the building of a more humane society through an ethic based on human and other natural values in the spirit of reason and free inquiry through human capabilities. It is not theistic, and it does not accept supernatural views of reality.
Secular humanism is the branch of humanism that rejects theistic religious belief and adherence to belief in the existence of a supernatural world.
When people speak of Humanism in general, they are sometimes referring to secular humanism as a default meaning. Some secular humanists take this even further by denying that less anti-religious humanists qualify as genuine humanists. Others feel that the ethical side of humanism transcends the issue of religion, because being a good person is more important than rejecting supernatural beliefs. The Humanist Manifestos, which represent consensus statements of Humanists, present Humanism as an ethical process and a religion through which we can move above and beyond both the divisive particulars of older religious stances and the negation of these.
The secular humanist movement, by that name, hardly existed prior to 1980. In 1979, Paul Kurtz lost his position as editor of "The Humanist". Departing the American Humanist Association, he then launched his own publication, "Free Inquiry", and founded the Council for Secular Humanism independently of the American Humanist Association yet pursuing essentially similar goals.
Religious humanism is the branch of humanism that considers itself religious (based on a functional definition of religion), or embraces some form of theism or deism, without necessarily being allied with organized religion. Religious humanism is frequently associated with philosophers, academics and scholars in the liberal arts. It holds appeal for a number of Unitarian Universalists, Quakers, Lutherans, Presbyterians and Anglicans. Subscribers to a religion who do not hold supernatural assertions as a necessary source for their moral values may be religious humanists. The central position of human beings in humanist philosophy goes with a humane morality; the latter alone does not constitute Humanism. A humanitarian who derives morality from religious grounds does not make a religious Humanist.
A number of religious humanists feel that secular humanism is too coldly logical and rejects the full emotional experience that makes humans human. From this comes the notion that secular humanism is inadequate in meeting the human need for a socially fulfilling philosophy of life. Disagreements over things of this nature have resulted in friction between secular and religious humanists, despite their commonalities.
Religious Humanism was studied and developed by the late Rev. Paul Beattie during his tenure as editor of "Religious Humanism", a periodical which became Unitarian rather than Humanist after his death and continues as such today.
A Jewish form of religious Humanism was developed by the late Rabbi Sherwin Wine, who, in the fall of 1963 along with eight families in the northern suburbs of Detroit formed The Birmingham Temple. As the philosophy of "Jewish Humanism" took hold many other communities formed additional "temples" throughout the United States. Rabbi Wine was instrumental in training other Rabbis and lay people as leaders in those communities. Soon thereafter he founded the Society for Humanistic Judaism, now a worldwide movement with 40,000 adherents.
Humanism is also sometimes used to describe "humanities" scholars, (particularly scholars of the Greco-Roman classics). As mentioned above, it is sometimes used to mean humanitarianism. There is also a school of humanistic psychology, and an educational method.
Humanism, as a current in education, began to dominate U.S. school systems in the 17th century. It held that the studies that develop human intellect are those that make humans "most truly human". The practical basis for this was faculty psychology, or the belief in distinct intellectual faculties, such as the analytical, the mathematical, the linguistic, etc. Strengthening one faculty was believed to benefit other faculties as well (transfer of training). A key player in the late 19th-century educational humanism was U.S. Commissioner of Education W.T. Harris, whose "Five Windows of the Soul" (mathematics, geography, history, grammar, and literature/art) were believed especially appropriate for "development of the faculties". Educational humanists believe that "the best studies, for the best kids" are "the best studies" for all kids. While humanism as an educational current was widely supplanted in the United States by the innovations of the early 20th century, it still holds out in some preparatory schools and some high school disciplines (especially in literature).