Atheists and Humanists: Contribution to Society

Baroness Meacher Excerpts

Thursday 25th July 2013 Lords Chamber

[Baroness Meacher]

My Lords, I applaud the noble Lord, Lord Harrison, for giving us the opportunity to consider this increasingly important subject. I make clear at the outset that I am not against religion, so long as religious believers adhere to the basic ethical principles of empathy and compassion. In my view, any Church of England member today would adhere to those principles. My other request is that people of religion should be open to the scientific method when they come to understand how the universe works, even if this requires them to adjust their belief in the supernatural. Where a religion departs from these principles—if, for example, adherence to a religious belief requires female genital mutilation—I part company with it, and I am sure that every noble Lord would agree with that view. That is the issue. Many religions have gone wildly off course over the ages.

To put my cards on the table, I would probably describe myself as a humanist Quaker. Yes, there are Quakers who do not believe in a supernatural God. I wonder how many people who call themselves Christian would also reject the idea of a supernatural God and would interpret the resurrection simply as symbolic of the human capacity for renewal—nothing more. I remember asking a very dear verger who worked with me on mental health many years ago, “Do you really believe the words of the Creed?”. He said, “I don’t really think I believe any of it, but I find it helpful to be in a spiritual place and to ponder on things other than the material, and other than the worries of today”. Was he really a Christian? If he was, perhaps for many Christians the term “Christianity” is synonymous with humanism.

One reason to promote humanism is the need to distinguish religious sects that subscribe to the basic ethical principles of humanity and those that do not. We cannot just assume that because somebody is religious, they have to be good, and if they are not religious they have to be bad. Another reason is the rapidly growing proportion of the population who are not religious at all. The noble Lord, Lord Harrison, referred to the figures. It is staggering that about half the population today do not have a religion. Religion is dying fast. Only one-third of 18 to 24 year-olds belong to a religion, compared with 72% of those over 65. Humanist values are thus absolutely vital to our society if we are not to decline into the amoral, brutish existence of which people speak.

The Dalai Lama has shown the way in his book, Beyond Religion. He argues that compassion is the most central instinct which enables human beings to survive and thrive. Compassion leads us to treat others as we would wish them to treat us—a central tenet of Christianity—that is, with concern, affection and warm-heartedness. The Dalai Lama—a lifelong Buddhist, of course—advocates,

“an approach to ethics which makes no recourse to religion”.

I find that very interesting and powerful. He argues for a secular ethics and sees no contradiction between that and his religious beliefs. Secular ethics, or humanism, is beyond religion, as the Dalai Lama suggests, not beneath or above it.

We now know from evolutionary biology and neuroscience that these values are innate in our biological nature. Humans survive and thrive only if they espouse these values. We need to promote these values within ourselves and in others. Many will say that they pursue ethical and humanist principles because of their religion. That seems fine to me; perhaps I part company with some of my colleagues in the Chamber today. Others work towards achieving compassion through mindfulness or meditation. That for me is good. I am not myself very good at it, but I believe that others are and greatly benefit from it. The important point is that we all agree on the humanist values by which the world should strive to live. It would be helpful if everyone also accepted the scientific method as the means to understand the universe, but I understand that not everybody takes that view. Humanists have campaigned for many of the great reforms of the past century, as the noble Lord, Lord Harrison, has already said.

I want to spend a minute to focus on another great humanist and, in my view, religious challenge over the next year—the Assisted Dying Bill. The principle of autonomy—the right of every human being to have control over decisions affecting their health and, indeed, their life and death—is perhaps the most fundamental ethical principle of all. I was chair of a clinical ethics committee for a health trust for some years and we had to consider some very complex issues for clinicians. The only way to be sure that our guidance would be in the patient’s best interests and satisfy the ultimate humanist principle of compassion was to put the autonomy of the patient at the centre of our debates.

The same applies to how we die. If patients who are terminally ill can make their own decisions about how and when to die, society cannot go wrong. Of course we need safeguards to ensure that callous and greedy relatives cannot in some way lead a patient to say something that they do not want to say, but those safeguards are in the Bill and will be in place if it passes. Last November, Rabbi Dr Jonathan Romain established Inter-Faith Leaders for Dignity in Dying, an inter-faith group of clergy who favour the aims of Dignity in Dying, including the Falconer Bill. This proposed legislation is not contrary to religion, and I hope that those on the Bishops’ Benches may be able to support us. A YouGov survey commissioned by Inter-Faith Leaders for Dignity in Dying found that 62% of people who identified themselves as belonging to a religion support the legalisation of assisted dying for terminally ill people with mental capacity. Only 18% were opposed. Most of us would lead more contented lives safe in the knowledge that we would not have to suffer beyond our endurance at the end of our lives.