Secularism is the term applied to a system of ethical principles advocated from about 1846 by the present writer. It is a new form of Free Thought seeking human improvement by the instrumentality of material means; and it aims to substitute the piety of usefulness for the usefulness of piety, and to treat error as a defect of knowledge rather than a defect of right intention. It takes as its axiom that what is best for humanity will command the approval of the author of humanity; what is 'best for humanity' being determinable by reason, tested in this life by the experience of this life. Experience teaches that science is the providence of man. Science teaches that improvement and progress can be surely attained by the wise use of material agencies. Material agencies act by causation—the law alike of nature and mind. Causation in will shows that, if men can be induced to pursue that conduct which is most useful, habit will render it the most agreeable. Causation in opinion implies that error can only be eradicated by the eradication of its cause. False ideas can only be extirpated by true ideas.
Hence the social aim of Secularism is to establish those material conditions in which, as far as forethought can compass them, it shall be impossible for a man to be depraved or poor. Morality of conduct—the main thing in this life—is determined by its conduciveness to the welfare of others as well as ourselves. This utilitarian rule has this advantage, that, while the strongest faith may coexist with the greatest ignorance, utilitarian morality can only begin with intelligence, and the morality will be on the whole the greater the wider intelligence becomes.
Since the Secularist's profession is that mankind can be largely improved by well-devised material means, it belongs to him to inculcate a sense of responsibility for the condition of the world, so far as his exertions or influence can extend. The theological mind cares mainly for the souls and little for the social welfare of others. The Secularist holds that Truth and solicitude for the social welfare of others are the proper concern of a soul worth saving. Only minds with goodness in them have the merit of future existence in them; minds without veracity and generosity die; the element of death is in them already. The majority of people conduct life by believing what they wish, not by conforming to what they know—an easy, loose, pleasant kind of faith which commands many followers; belief without inquiry and action without the sense of social responsibility are always popular. He who undertakes the duty of selecting his principles protects himself from hereditary error. Every step towards reasoned truth implies thought, investigation, patience, courage, and accountability.
But to acquire truth thought must be free, minimised by any threat or penalty, legal, spiritual, or social; if inquiry must end in a prescribed conclusion or the inquirer perish everlastingly, no one but a fool would inquire at all. Unless men regard truth as higher than consequence thought must be sterile. Even inquiry, with whatever courage conducted, would be sterile without the right of free publicity of the results; the publication of new truth is the duty of the thinker, and his silence or supineness is a social crime. The free search, the free publicity, the free criticism, and free action of opinion are necessary secular conditions—conditions which have never been insisted upon as necessary to spiritual life. Though these conditions are used by science they are not claimed by it, being outside its province. Secular-minded thinkers alone have formulated and vindicated these conditions.
A main object of Secularism is to establish morality on grounds independent of Christianity, for so long as morality is supposed to have but that foundation it will not be influential on those who reject or do not accept Christianity. There is unquestionably a vast outlying class in every European country, and still more in India, who are without the pale of Christianity. Secularism is intended for these, and for all who deem theology indefinite, inadequate, undesirable, or unreliable. The object of Secularism is to afford these classes a knowledge of principles addressed to their common reason and intelligence, by an appeal to principles of a secular nature, common to humanity in every state and climate. The reality of Deity and a future state, being indeterminable by the experience of this life, are not secular questions; Atheism and Theism are alike without the means of demonstrating their own truth, and, though they may be subjects of personal belief, cannot be secular tenets—provable by experience. What is incapable of proof is usually decided by desire, and is without the conditions of uniformity or certitude. Morality, which fulfils the conditions of the highest religion, is attainable irrespective of belief in things outside this world. The uses of the universe are no more dependent upon the knowledge of its origin than the uses of a habitation are dependent on the knowledge of its architect.
Secularism does not ask to be esteemed a Christian system as Christianity is commonly accepted, but an ethical system. So far as Christianity is moral Secularism has common ground with it; but its reasons for being moral are not Christian reasons, but human considerations alone. Christianity attaches salvation to belief; Secularism seeks it in conduct. Christianity holds that inquiry must end in faith. Secularism teaches that regardless of consequences it should end in truth, and maintains intelligent sincerity to be sinless—not errorless, but without guilt. The doctrines of eternal perdition for honest dissent, of the natural depravity of man, of the wilfulness of an uncaused will, and of deliverance by prayers are immoral, discouraging, and traitorous; and secular controversy on the moral tendencies of these tenets is alone useful as advancing and vindicating secular ideas. Upon questions of miracles, prophecy, genuineness or inspiration of Scripture Secularism troubles itself little. If miracles are good it is a pity they have ceased; morality needs no inspiration. Precepts have no force unless corroborated by experience, and it is ill with men when they take authority for truth, instead of truth for authority.
Secularism does not say there is no light or guidance elsewhere, but maintains that there is light and guidance in secular truth, whose conditions and sanctions exist independently, and act independently. Secular knowledge is that kind of knowledge which is founded in this life, which relates to the conduct of this life, conduces to the welfare of this life, and is capable of being tested by the experience of this life. Mathematics, botany, chemistry, political economy are secular subjects of instruction; Secularism includes the education of the conscience. If a sum in arithmetic is wrong it can be proved by a new way of working it; if a medical recipe is wrong the effect is discoverable on the health; if a political law is wrong this is sooner or later apparent in the disaster it brings with it; but if a theological belief is wrong we must die to find it out.
Secularism is separateness and does not confuse together distinct things. By repute there are two worlds—the unknown and known. The interpreter of the unknown is theology; the interpreter of the known is experience, which teaches the uses of this world. Since mankind would perish if all were called upon to agree upon the authorship of the world before using it for the purposes of life, the Secularist forbids no opinion and gives none on a matter beyond his knowledge. He does not undertake to say whether nature is the outcome of intellect, or intellect the outcome of nature. He believes that there is no religion higher than truth, and that the reverence of that which is honest, and just, and compassionate exalts humanity; that manliness is self-helping and not mendicant, and vexes not the ears of the All-Wise with capricious supplications. Secularism seeks to create independent thinkers in all parties, and its adherents are content when their advocacy induces others in religious, social, and political movements to follow in the path of reason, experience, and material improvement.
See the following works by the present writer: Principles of Secularism (1855), Secular Review (1876), Present Day (1886), Trial of Theism accused of obstructing Secular Progress (1868). See also AGNOSTICISM.