This blog analyses what the word
“humanity” means and proposes that a new definition and a modern way of
speaking of humanity could improve “humanitarian dialogue” with respect to
weapons, their use and public health. It suggests that those who use the term
“humanity”, especially the International Red Cross Movement, should replace
relatively vague references with a dialogue based on scientific insights and
current knowledge of what this notion means.
“Humanity” is used in different ways.
It can mean human beings collectively (“humanity as all humans”), but at the
same time it carries notions of philanthropy and altruism (“humanity as moral sentiment.”).
Within the latter meaning the “laws of humanity” and “crimes against humanity”
are referred to in international treaties and humanity is cited as a source of
international law. Humanity implies a moral force. But how this constrains
inhumanity - that invariably involves use of force or acts of armed violence -
is unclear.
People who use the words “humanity” and
“humanitarian” are often perceived as - or really are – trying to place
themselves on a moral high ground. It is unclear whether “humanity as moral
sentiment” has been replaced by or integrated into contemporary concepts such
as human rights, development, humanitarian intervention and human security. If
we look for what is meant by “humanity” which is presented as the first,
overarching principle of the International Red Cross and Red Crescent Movement,
we find an explanation of what is done
in the spirit of humanity but not what
it is. This impoverishes our interventions and often makes our pleadings
appear sentimental, ill-informed and “unrealistic”. We therefore need to take a
new look at humanity, what we mean by it, how we talk about it and how it can
be used more effectively in dialogue about restraining or prohibiting certain
weapons and acts of armed violence and in promoting human well being.
A
knowledge-based approach to humanity
The last few hundred years have seen a
massive increase in the population of the planet and the organization of “humanity-as-all-humans”
into a system of nation-States. In parallel, we have seen remarkable advances
in things that shape our existence such as manufacturing technology, commerce,
communications, politics, health-care and weapons, to name but a few. In broad
terms, the populations of States where there is access to these advances enjoy
longer and better lives; the major reason for this is that they enjoy collective
security. This security relies on having
a legitimate capacity for armed violence either to defend the State (armed
forces) or maintain law and order within the State (police) whilst, at the
same time, placing great restraints on
this capacity. Furthermore situations in which the capacity for armed
violence is unrestrained (whether this be use of explosive weapons,
displacement of whole populations or torture) is universally considered to be
abhorrent (“humanity as moral sentiment”).
In brief it is increasingly recognized,
and can be demonstrated by an important body of research, that people’s
security is a prerequisite for their health and this applies to all of humanity
“humanity as all humans”. This is not an original observation. In 1651, Thomas
Hobbes wrote, in effect, that without security, “… there is no place for
industry... no arts; no letters; no society; and which is worst of all,
continual fear, and danger of violent death; and the life of man, solitary,
poor, nasty, brutish and short.”
“Humanity as moral sentiment” really
does exist! It has been made objective in the work of multiple academic
disciplines. An innate resistance to killing other humans is well documented
(as are different means to overcome this resistance.) Studies of "primitive
warfare" reveal that cruelty is not the norm, that fatalities may be few
and that the violence is accompanied by much ritual and, importantly,
restraint. It has been shown that altruism is a biological phenomenon
observable throughout the animal world. Children who are educated to think
about the plight of others who suffer some misfortune or cruelty are, in later
life, less likely to resolve disputes by resorting to violence. On the negative
side, studies have shown how ordinary people can be brought to inflict great
pain and suffering on inoffensive strangers. The emotional distance brought by
the use of explosive weapons that separate their user and victim in time and
space has been explained. In the same vein, there is ample evidence that
"dehumanization" of an enemy is an important element in the
committing of war crimes, genocide or crimes against humanity; some even argue
it's a prerequisite. In brief, “humanity as moral sentiment” and acts of
inhumanity by humans are largely explicable in scientific terms and even in
terms of our modern insights into evolved biology. An innate morality equips us
for living in large groups. (It is shown that chimpanzees express moral
sentiments too! Chimpanity!).
A new approach to “humanity” also has
implications at the operational level. For example, in the world of global
health, a new wind is blowing. This takes the form of rapidly advancing
knowledge of the social determinants of health. Understanding the impact on
health of education, housing, poverty, lifestyles and, above all, security
moves the concern (and responsibility for) people’s health out of a traditional
public health domain. This opens the door to tangible evidence-based
interventions to improve people’s health without the need for formal health
programmes. For example, in many parts of the world, the single most important
factor determining whether a child dies in its first few months of life is the
level of education of the mother. In a country torn by conflict, the education
of girls may be severely repressed. A new approach to “humanity” –with weighty
implications for people’s security and health
- would bring authority to a claim that a programme targeting female illiteracy
is both urgent and pertinent. Such a programme would find its correct place
among the competing priorities for “humanitarian action.” Incorporating the
social determinants of health into the activities of all components of the
Movement is now an imperative. Without
doing so, it is difficult to claim we are well informed or driven by a serious notion
of humanity.
Implications
The dual notions of humanity constantly
interact. The fulcrum of this interaction is the capacity of human beings and
human society for armed violence and their
capacity to restrain it. “Humanity as moral sentiment” limits, to the
greatest extent possible, the effects of armed violence or threat of it on
people’s security and health. It restrains the capacity for armed violence so
that “humanity as all humans” can live in peaceful, constructive societies in
which, for instance, family life, education, commerce and, most importantly,
people’s health can flourish.
A definition of humanity combining both
notions could read as follows: “With the
goal of ensuring peaceful, collective and constructive human existence,
humanity requires the restraint of any
capacity for armed violence and limits the effects of armed violence on
people’s security and health.”
In light of the above, a new approach
to speaking of “humanity” is needed that is in keeping with multiple insights
drawn from contemporary knowledge. It should be objective, comprehensible,
universal and communicable. It should reveal the common denominator of concern of
all “humanitarian actors.” It should reinforce the six other fundamental
principles of the Red Cross / Red Crescent Movement. Such an approach would
help demonstrate that the Movement (and any other actor invoking a notion of
“humanity”) is open and listening to the world (including the world of science
and inquiry) and not lofty, sentimental or simply “do-gooders”. This in turn
could help engage those from other sectors and help motivate these circles and
our own volunteer base, particularly among youth.
How does this new approach to talking
about “humanity” help us in real terms? Promoting a well informed dialogue
about weapons, violence, health and human well-being based on an objective
understanding of humanity could force greater consideration of the
vulnerabilities to armed violence of and its impact on people, groups, and
communities. It would serve to raise the moral stakes in the humanitarian
dialogue and increase the burden of responsibility on the users or potential
users of weapons. This would occur because their actions would be discussed and
analyzed in terms of what these actions
mean for people’s lives and not only whether or not they are illegal. It
would underscore the true universality of humanitarian law and human rights law
and maintain a focus on the object and purpose of these bodies of law. Most
importantly it would help generate a “facts-based” agenda for humanitarian
action and assist the Movement in setting priorities.
Time taken for a new look at how we
understand and communicate about “humanity” would be time well spent. It could
change the international dialogue on the means to constrain armed violence and
build healthy, sustainable societies. It permits an action-orientated view of
the security and health of people who lack both and for whom life is still …
“poor, nasty, brutish and short.”
This is a guest blog contributed by Robin
Coupland and Peter Herby.
Previous published thoughts on
humanity, health and security by Dr Coupland are:
-
“Humanity: what is it and how does it influence international law”
International Review of the Red Cross 2001, Vol. 83, No. 844, p.969
-
“The Humanity of Humans: Philosophy, Science, Health, or Rights?”
Health and Human Rights 2003, Vol. 7,
p.159.
-
“Exploring the humanity of humans” The Red Cross / Red
Crescent Magazine 2004, Vol. 1, p.26.
-
“Security, insecurity and health” Bulletin of the World
Health Organisation 2007, Vol. 85, p.181.
Archimedes, one of the leading scientists and inventors in
classical antiquity, is said to have remarked of the lever: “Give me a place to
stand on, and I will move the Earth”. (The image above is an engraving from Mechanics Magazine published in London in 1824.)