Humanism by Rishabh B Prasad
Humanism has a long and sophisticated history. Secular humanism
encourages us to believe that hu... more Humanism has a long and sophisticated history. Secular humanism
encourages us to believe that humanism was born and faded in ancient Greece,
then reborn in the renaissance as part of the narrative that includes the
enlightenment and the modern era.
This is only true if we take a very limited view of humanism. In fact, humanist
philosophies that deny the supernatural and emphasise the human have been a
central part of the development of civilisation over the last two thousand years.
This paper unpacks an alternate, more historically accurate and inclusive
history of humanism. In this history, humanism begins in ancient Asia and transmits
to Europe, China, the Middle East, and back to Europe. In each case, there is a clear
point of cultural and conceptual contact, as well as a significant development in the
overall philosophy of humanism.
NOTE: this paper is the first in a series tracing the development of humanist
thought across Eurasia. Subsequent papers detail the development of humanist
spiritual, ethical, legal and professional systems through Buddhist & Taoist Indo-
China, Han China, Medieval Islam, and modern medical practice respectively.
Over the course of history, many humanist cultures have come and gone, each developing the notion... more Over the course of history, many humanist cultures have come and gone, each developing the notions of a human-centred and worldly philosophy in a different manner.
Modern humanism is secular and traces itself to the Renaissance through the Enlightenment,
but the real origins of humanism are much further back in history, and are spiritual in nature.
The first verifiable examples of humanist thinkers occurred in around 600BCE, with the thinkers Siddhārtha Gautama and Lao Tzu.These thinkers began the Eurasian tradition of humanism by rejecting notions of divine authority and metaphysical entities other than the universe itself.
In doing so, they outlined a spiritual humanism that is excluded from the prevailing
notions of humanism. This is because the principal strand of contemporary humanism is
secular humanism, which insists that religions have nothing to offer humanism as a philosophy, as exemplified by thinkers such as Richard Dawkins and Christopher Hitchens.
This rejection includes belief systems that are tarred with the brush of religion, despite having no gods or metaphysical rules.
In conflating philosophical systems like Buddhism and Daoism with religion, modern humanism weakens itself by ignoring its history. In the first, internal case, putting Buddhism and Daoism in humanism’s history has benefits for internal discussions within humanism, since it forces a critical awareness of a lineage at least as old as many major religions.
Secondly, there is a spiritual aspect that has historically been the most stable form of humanism, but has been lost in the modern era. Perversely, secular humanism often appears inhuman to those who reject the hard scientistic stance, and acknowledging the contributions
of Buddhism and Daoism offers a humanism that fits with, rather than rejecting, their previous models of thought.
NOTE: this paper is the second in a series tracing the development of humanist thought across Eurasia. For an overview and details on how the philosophy developed and
2
was transferred across Eurasia, please see the first paper, which presents a historical overview. Subsequent papers detail the development of humanist ethical, legal and professional systems through Han China, Medieval Islam, and modern medical practice.
Confucianism is often erroneously referred to as a religion, but as this paper will show it is mo... more Confucianism is often erroneously referred to as a religion, but as this paper will show it is more correctly the first humanist ethical system, and is deeply embedded within the popular notions of humanism. This is critical if we are to properly refine humanism as a philosophy, and provides suggestions for how a coherent humanist codex and system can be developed.
This paper investigates the ways in which the Confucian ethical system operates as the conceptual predecessor and foundation of modern-day humanist thought, by looking at specific cases of ethical beliefs that were developed at that time and which find analogy so strong as to be identity in modern western thought.
In the same way that Siddhartha Gautama rejected the authoritarian and hierarchical approach of Hinduism, Confucianism succeeded the autocratic nature of legalism as the state philosophy in China. When it became the state philosophy it underwent significant conceptualisation and codification.
In developing its societal approach, Confucianism presents the first codification of humanist ethics. It is unlikely that the commonalities between Confucian thought and the humanist perspective are coincidental, as explored in the first paper in the series.
NOTE: This paper is the third in a series tracing the development of humanist thought across Eurasia. For an overview and details on how the philosophy developed and was transferred across Eurasia, please see the first paper, which present a historical overview. Other papers detail the development of humanist spiritual, legal and professional systems through Buddhist & Taoist Indo-china, Medieval Islam, and modern medical practice, respectively and chronologically.
Modern legal systems are, at their core, humanist. They assume that the rights are defined by the... more Modern legal systems are, at their core, humanist. They assume that the rights are defined by the rule of law, applicable to all people, and defined by no metaphysical authority or stricture. They enshrine inalienable rights and freedoms of belief, assembly, and speech, and are best exemplified by the Universal Declaration of Human Rights, or the South African constitution, which presents a more forward-thinking version that also enshrines socio-economic rights.
In general, the European common law that prefigures this humanist legal practice is treated as if it were created ex nihilo in the renaissance period. However, this paper will show that many of the facets of common law that have become part of a standard humanist legal and moral tradition originated immediately prior to the renaissance, under the developing system of Islamic jurisprudence under the Umayyad and Abbasid Caliphates.
In particular, the Caliphate conception of law includes the concepts of peer review, medical ethics, and the political rights and obligations of rulers and citizens. Many academic precepts were codified at the time, including peer review and the nature of research agendas. Other papers have argued that Islamic law forms the origin of European common law, and this paper presents the idea that the cultural influence of the caliphate extended much more broadly than legal systems themselves, including both academic practice and the figure of the ulema, or jurist, as the model for the renaissance Humanist.
NOTE: this paper is the fourth in a series tracing the development of humanist thought across Eurasia. For an overview and details on how the philosophy developed and was transferred across Eurasia, please see the first paper, which presents a historical overview. Other papers detail the development of humanist spiritual, ethical, and professional systems through Buddhist & Daoist Indo-china, Han China, and modern medical practice, respectively and chronologically.
Humanism should be inclusive, not exclusive. The term itself implies a true egalitarianism which ... more Humanism should be inclusive, not exclusive. The term itself implies a true egalitarianism which is much needed in modern society, where a myriad of cultures and beliefs intermingle and require a basic respect for the human without some overarching framework in which to place that humanity.
A good example of this is in medical practice. Following the technocratic paradigm, medicine over the last century or so has become significantly more mechanistic, treating the body as a complex organic machine rather than a holistic entity that includes a mind.
We now find ourselves in a place where both doctors and patients are afraid to talk about the effect their beliefs or backgrounds have on matters of life, death, and everything between in times when their mutual humanity should be embraced.
This paper argues for a more inclusive version of secular humanism, one that is in keeping with the historical trend of humanist cultures and sees itself as an outgrowth of this history, rather than a post-enlightenment rejection of everything before the scientific method.
The most obvious example of this newer, inclusive humanism is in the increasing medical use of mindfulness, which is a secular redescription of Buddhist and Confucian thinking.
NOTE: this paper is the fifth and final in a series tracing the development of humanist thought across Eurasia. Previous papers detail the development of humanist spiritual, ethical, legal and professional systems through Buddhist & Taoist Indo-China, Han China, Medieval Islam, and modern medical practice respectively.
Papers by Rishabh B Prasad
SSRN Electronic Journal
Background The safety, effectiveness and cost-effectiveness of molnupiravir, an oral antiviral me... more Background The safety, effectiveness and cost-effectiveness of molnupiravir, an oral antiviral medication for SARS-CoV-2, in patients in the community who are multiply-vaccinated and at increased risk of morbidity and mortality from COVID-19, has not been established. We aimed to determine whether molnupiravir added to usual care reduced hospital admissions/deaths among people at higher risk from COVID-19, and here report our preliminary analyses. Methods Participants in this UK multicentre, open-label, adaptive, multi-arm, platform, randomised controlled trial were aged ≥50, or ≥18 years with comorbidities, and unwell ≤5 days with confirmed COVID-19 in the community, and were randomised to usual care or usual care plus molnupiravir (800mg twice daily for 5 days). The primary outcome measure was allcause hospitalisation/death within 28 days, analysed using Bayesian models. The main secondary outcome measure was time to first self-reported recovery. A subset of participants in each group were assessed for the virology primary outcome measure of day seven SARS-CoV-2 viral load. Trial registration: ISRCTN30448031
BJGP open, Jun 28, 2022
Background: The COVID-19 pandemic necessitated an unprecedented implementation of remote consulta... more Background: The COVID-19 pandemic necessitated an unprecedented implementation of remote consultations in UK primary care services. Specifically, older adults in care homes had a high need for infection prevention owing to their existing health conditions. GP practices in the East Midlands incorporated augmented video consultations (AVC) with the potential to support remote healthcare assessments for older adults at care homes. Aim: To explore GPs' and care home staff's experiences of the use of AVC as a mechanism to perform remote examinations of older adults in care homes. Design & setting: Qualitative interviews were conducted with GPs and care home staff in the East Midlands, UK, during May-August 2020. Method: A convenience sample of GPs (n = 5), nurses (n = 12), and senior healthcare assistants (n = 3) were recruited using a purposive approach. Data were collected through semi-structured telephone interviews and analysed using framework analysis. Results: Findings from participants indicated that AVC enabled real-time patient examinations to aid diagnosis and promoted person-centred care in meeting the needs of older adults. The participants also discussed the challenges of video consultations for patients with cognitive impairment and those receiving end-of-life care. Conclusion: AVCs show great potential in terms of GPs providing primary care services for care homes. However, healthcare staff must be involved in the development of the technology, and consideration should be given to the needs of older adults with cognitive impairment and those receiving end-of-life care. It is also vital that training is available to encourage confidence and competency in implementing the technology. How this fits in GP practices are experiencing challenges in accessing and providing care to an increasingly ageing population with complex medical needs, necessitating seeking new approaches to handle primary care demand in a flexible, efficient, and cost-effective way. The use of AVC could aid GPs to provide person-centred care to older adults who need medical attention in care homes, reducing the stress of the older adults travelling to GP surgeries. A robust infrastructure, with reliable access to software and internet-appropriate training for clinicians and the multidisciplinary team, is likely to facilitate the uptake and use of AVC in primary care, and meet the needs of an increasingly ageing population.
NICE asthma guidance: a summary of recommendations
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Humanism by Rishabh B Prasad
encourages us to believe that humanism was born and faded in ancient Greece,
then reborn in the renaissance as part of the narrative that includes the
enlightenment and the modern era.
This is only true if we take a very limited view of humanism. In fact, humanist
philosophies that deny the supernatural and emphasise the human have been a
central part of the development of civilisation over the last two thousand years.
This paper unpacks an alternate, more historically accurate and inclusive
history of humanism. In this history, humanism begins in ancient Asia and transmits
to Europe, China, the Middle East, and back to Europe. In each case, there is a clear
point of cultural and conceptual contact, as well as a significant development in the
overall philosophy of humanism.
NOTE: this paper is the first in a series tracing the development of humanist
thought across Eurasia. Subsequent papers detail the development of humanist
spiritual, ethical, legal and professional systems through Buddhist & Taoist Indo-
China, Han China, Medieval Islam, and modern medical practice respectively.
Modern humanism is secular and traces itself to the Renaissance through the Enlightenment,
but the real origins of humanism are much further back in history, and are spiritual in nature.
The first verifiable examples of humanist thinkers occurred in around 600BCE, with the thinkers Siddhārtha Gautama and Lao Tzu.These thinkers began the Eurasian tradition of humanism by rejecting notions of divine authority and metaphysical entities other than the universe itself.
In doing so, they outlined a spiritual humanism that is excluded from the prevailing
notions of humanism. This is because the principal strand of contemporary humanism is
secular humanism, which insists that religions have nothing to offer humanism as a philosophy, as exemplified by thinkers such as Richard Dawkins and Christopher Hitchens.
This rejection includes belief systems that are tarred with the brush of religion, despite having no gods or metaphysical rules.
In conflating philosophical systems like Buddhism and Daoism with religion, modern humanism weakens itself by ignoring its history. In the first, internal case, putting Buddhism and Daoism in humanism’s history has benefits for internal discussions within humanism, since it forces a critical awareness of a lineage at least as old as many major religions.
Secondly, there is a spiritual aspect that has historically been the most stable form of humanism, but has been lost in the modern era. Perversely, secular humanism often appears inhuman to those who reject the hard scientistic stance, and acknowledging the contributions
of Buddhism and Daoism offers a humanism that fits with, rather than rejecting, their previous models of thought.
NOTE: this paper is the second in a series tracing the development of humanist thought across Eurasia. For an overview and details on how the philosophy developed and
2
was transferred across Eurasia, please see the first paper, which presents a historical overview. Subsequent papers detail the development of humanist ethical, legal and professional systems through Han China, Medieval Islam, and modern medical practice.
This paper investigates the ways in which the Confucian ethical system operates as the conceptual predecessor and foundation of modern-day humanist thought, by looking at specific cases of ethical beliefs that were developed at that time and which find analogy so strong as to be identity in modern western thought.
In the same way that Siddhartha Gautama rejected the authoritarian and hierarchical approach of Hinduism, Confucianism succeeded the autocratic nature of legalism as the state philosophy in China. When it became the state philosophy it underwent significant conceptualisation and codification.
In developing its societal approach, Confucianism presents the first codification of humanist ethics. It is unlikely that the commonalities between Confucian thought and the humanist perspective are coincidental, as explored in the first paper in the series.
NOTE: This paper is the third in a series tracing the development of humanist thought across Eurasia. For an overview and details on how the philosophy developed and was transferred across Eurasia, please see the first paper, which present a historical overview. Other papers detail the development of humanist spiritual, legal and professional systems through Buddhist & Taoist Indo-china, Medieval Islam, and modern medical practice, respectively and chronologically.
In general, the European common law that prefigures this humanist legal practice is treated as if it were created ex nihilo in the renaissance period. However, this paper will show that many of the facets of common law that have become part of a standard humanist legal and moral tradition originated immediately prior to the renaissance, under the developing system of Islamic jurisprudence under the Umayyad and Abbasid Caliphates.
In particular, the Caliphate conception of law includes the concepts of peer review, medical ethics, and the political rights and obligations of rulers and citizens. Many academic precepts were codified at the time, including peer review and the nature of research agendas. Other papers have argued that Islamic law forms the origin of European common law, and this paper presents the idea that the cultural influence of the caliphate extended much more broadly than legal systems themselves, including both academic practice and the figure of the ulema, or jurist, as the model for the renaissance Humanist.
NOTE: this paper is the fourth in a series tracing the development of humanist thought across Eurasia. For an overview and details on how the philosophy developed and was transferred across Eurasia, please see the first paper, which presents a historical overview. Other papers detail the development of humanist spiritual, ethical, and professional systems through Buddhist & Daoist Indo-china, Han China, and modern medical practice, respectively and chronologically.
A good example of this is in medical practice. Following the technocratic paradigm, medicine over the last century or so has become significantly more mechanistic, treating the body as a complex organic machine rather than a holistic entity that includes a mind.
We now find ourselves in a place where both doctors and patients are afraid to talk about the effect their beliefs or backgrounds have on matters of life, death, and everything between in times when their mutual humanity should be embraced.
This paper argues for a more inclusive version of secular humanism, one that is in keeping with the historical trend of humanist cultures and sees itself as an outgrowth of this history, rather than a post-enlightenment rejection of everything before the scientific method.
The most obvious example of this newer, inclusive humanism is in the increasing medical use of mindfulness, which is a secular redescription of Buddhist and Confucian thinking.
NOTE: this paper is the fifth and final in a series tracing the development of humanist thought across Eurasia. Previous papers detail the development of humanist spiritual, ethical, legal and professional systems through Buddhist & Taoist Indo-China, Han China, Medieval Islam, and modern medical practice respectively.
Papers by Rishabh B Prasad