Living the Secular Life: New Answers to Old Questions

by Phil Zuckerman

David Brooks, The New York Times
"As secularism becomes more prominent and self-confident, its spokesmen have more insistently argued that secularism should not be seen as an absence — as a lack of faith — but rather as a positive moral creed. Phil Zuckerman, a Pitzer College sociologist, makes this case as fluidly and pleasurably as anybody in his book, Living the Secular Life ."

A Best Book of 2014, Publishers Weekly

Over the last twenty-five years, “no religion” has become the fastest-growing religion in the United States. Around the world, hundreds of millions of people have turned away from the traditional faiths of the past and embraced a moral yet nonreligious—or secular—life, generating societies vastly less religious than at any other time in human history. Revealing the inspiring beliefs that empower secular culture—alongside real stories of nonreligious men and women based on extensive in-depth interviews from across the country— Living the Secular Life will be indispensable for millions of secular Americans.

Drawing on innovative sociological research, Living the Secular Life illuminates this demographic shift with the moral convictions that govern secular individuals, offering crucial information for the religious and nonreligious alike. Living the Secular Life reveals that, despite opinions to the contrary, nonreligious Americans possess a unique moral code that allows them to effectively navigate the complexities of modern life. Spiritual self-reliance, clear-eyed pragmatism, and an abiding faith in the Golden Rule to adjudicate moral these common principlesare shared across secular society. Living the Secular Life demonstrates these principles in action and points to their usage throughout daily life.

Phil Zuckerman is a sociology professor at Pitzer College, where he studied the lives of the nonreligious for years before founding a Department of Secular Studies, the first academic program in the nation dedicated to exclusively studying secular culture and the sociological consequences of America’s fastest-growing “faith.” Zuckerman discovered that despite the entrenched negative beliefs about nonreligious people, American secular culture is grounded in deep morality and proactive citizenship—indeed, some of the very best that the country has to offer.

Living the Secular Life journeys through some of the most essential components of human existence—child rearing and morality, death and ritual, community and beauty—and offers secular readers inspiration for leading their own lives. Zuckerman shares eye-opening research that reveals the enduring moral strength of children raised without religion, as well as the hardships experienced by secular mothers in the rural South where church attendance defines the public space. Despite the real sorrows of mortality, Zuckerman conveys the deep psychological health of secular individuals in their attitudes toward illness, death, and dying. Tracking the efforts of nonreligious groups to construct their own communities, Zuckerman shows how Americans are building institutions and cultivating relationships without religious influence. Most of all, Living the Secular Life infuses the sociological data and groundbreaking research with the moral convictions that govern secular individuals, and demonstrates how readers can integrate these beliefs into their own lives.

A manifesto for a booming social movement—and a revelatory survey of this overlooked community— Living the Secular Life offers essential and long-awaited information for anyone building a life based on his or her own principles.

New York Times Book Review  (Susan Jacoby)
“[A] humane and sensible guide to and for the many kinds of Americans leading secular lives in what remains one of the most religious nations in the developed world."

Genres: Nonfiction, Religion, Philosophy, Atheism, Theology, Spirituality, Sociology

288 pages, Hardcover

First published December 4, 2014

About the author

Philip "Phil" Zuckerman (born June 26, 1969 in Los Angeles, California) is a professor of sociology at Pitzer College in Claremont, California. He specializes in the sociology of secularity. He is the author of several books, including Society Without God for which he won ForeWord Magazine's silver book of the year award, and Faith No More.

https://www.pitzer.edu/academics/facu...

Reviews

[Clif Hostetler · Rating 3 out of 5]

This book provides a humane and sensible guide for Americans leading secular lives. Thus this book is addressed to the fastest growing segment of the American population when classified by religion (or non-religion). A book such as this is needed because the United States remains one of the most religious nations in the developed world, and prevailing attitudes (especially in certain parts of the country) toward non-religious people are generally negative. Such people will find encouragement and suggestions in this book on how to enjoy life with a minimum of unpleasant encounters with neighbors, friends and extended family who expect religiosity of them.

Toward the end of the book the author discusses the various labels for secular folks such as atheist, agnostic, humanist, skeptics, doubters and secularists. He feels they all have there place in various contexts, but he proposes the word "aweist" or "aweism" to describe his philosophy of life. He's basically a cheerleader for aweism in this book and does so in a positive tone without the negativity found in some of the other books promoting atheism. The author believes "aweist" conveys that optimism.

The following quote provides a good summary of this book:

Being secular does not mean hating religion or seeing religion as the problem. We just don't see it as the solution, either in the realm of politics or in our personal lives. Secular men and women value reason over faith, action over prayer, existential ambiguity over unsupportable certitude, freedom of thought over obedience to authority, the natural over the supernatural, and hope in humanity over hope in a deity.

Readers of this review who believe that secularists have no morals and that our nation is going to hell in a hand basket because secularism is on the rise are encouraged to read the following excerpt from the book:

Many recent studies are available that reveal the tangible degree to which secular men and women harbor ideals and exhibit ethical orientations that evidence a deep valuing of life, empathy for the suffering, desire for fairness, and hatred of injustice and cruelty.

For example, consider racism. In a landmark paper published by then Duke University professor Deborah Hall and associates, fifty-five separate studies were carefully analyzed to reveal the relationship between religion, irreligion, and racism. The most interesting finding of this impressive meta-analysis was that strongly religious Americans tend to be the most racist, moderately religious Americans tend to be less racist, and the group found to be the least racist of all are secular Americans, particularly those espousing an agnostic orientation. As psychologists Ralph Wood, Peter Hill and Bernard Spilka note, basing their assessment upon decades of research, “As a broad generalization, the more religious an individual is, the more prejudiced that person is.” Perhaps this helps explain why secular white people were more likely than religious white people to support the civil right movement, and why secular white South Africans were more likely to be against apartheid than religious white South Africans.

How about feelings about torture? In the aftermath of 9/11, President George W.Bush began allowing for the torturing of prisoners suspected of terrorism. This decision to make government-sponsored torture legal was met with great debate. And in a national survey from 2009, it was found that those Americans who were the most supportive of the governmental use of torture were the most strongly religious, while those who were most opposed to the governmental use of torture were the most secular. The same holds true for support of the death penalty: the more religious tend to be the most supportive of it, favoring vengeance over forgiveness, while the more secular tend to be the most against it, manifesting a more merciful orientation.

Not only are secular people less likely to be racist or vengeful, on average, than religious people, but they are also less likely to be strongly nationalistic. And when we look specifically at militarism, we see that the more religious among us tend to be more in favor of attacking and invading other countries, such as Iraq or Vietnam, while the most secular among us are the least supportive of such military aggression. Secular people are also much more tolerant on all fronts than their religious peers, being more likely to support the civil liberties of people they strongly disagree with or even oppose politically. And as for protecting the environment, religious Americans (especially the most strongly religious) tend to be the least in favor, while atheists and agnostics are the most supportive, and secular Americans are more likely to understand and take seriously the catastrophic threat of global warming than religious Americans. They are also more likely to support women’s equality. In fact, secular Americans are much less likely than their religious counterparts to believe that wives should obey their husbands. And what about gay rights? As to be expected, the religious are more likely to be opposed, while the secular are most likely to be supportive. How about the hitting of children? Religious people are, on average, much more supportive of corporal punishment, while secular people are much more likely to be against it. As for the status of illegal immigrants in the United States, the secular are far more supportive of offering a path to legal citizenship status than the religious, who are more likely to insist that there isn’t any more room at the inn. The secular are also more likely to be concerned with the suffering of animals than the religious.

In sum, when it comes to a host of issues and positions--from torture to war, from global warming to the welfare of animals--secular people clearly feel that it is good to do good in this known lifetime.

Admittedly, secular men and women don’t outshine their religious peers in every way. For example, when it comes to generosity, volunteering, and charitable giving, secular men and women fall short, with religious people being more likely to donate both their time and their money. However, as for what is perhaps the ultimate indicator of moral behavior (or lack thereof), namely, violent crime, we know that atheists are grossly underrepresented in our prisons today, with some reports suggesting that atheists make up less than half of 1 percent of all Americans behind bars. ... (p20-22)

[Rachel · Rating 5 out of 5]

This is one of the more enjoyable atheist books that I've recently read. It covers all of the major aspects of life people experience from a secular viewpoint. It's nice to read something that's empowering and adds a zest to living, something that makes me glad to be a secular citizen, instead of focusing on how much religion sucks. There aren't enough guidebooks on how to be a good atheist/agnostic/skeptic, but this is a great one to utilize. I'd love to dive into the author's secular studies program.

[Nicholas · Rating 4 out of 5]

Goodreads win. Will read and review once received.

This was really interesting to read and very easy to follow. It was also pretty easy to understand what the author was talking about in this book. It was a short and quick read. It was a very informative read and I did enjoy it quite a bit. A good read that I plan to pass along to some friends and family.

[Correen · Rating 3 out of 5]

It is a good book. I am too old for this book but am pleased there is an excellent writer who is explaining the belief system. I have lived a secular life for many years and found nothing in the book that added to my experience. This would not have been so forty or fifty years ago when I could find little on the topic (Unfortunately, I had not heard of Ingersoll.)

[Leanne · Rating 5 out of 5]

There are very few books that I wish everyone would read, but Living the Secular Life is one of them--whether you are totally committed to a devoted religious life or you are an open atheist--because in it, Phil Zuckerman successfully bridges the ever-widening gap between those who believe in God and those who don't.

I love this book on a very personal level. As someone raised in an intensely religious family, who is now struggling with the faith of my youth but reluctant to give up my community, I find Zuckerman's "new answers to old questions" both fascinating and reassuring. He has opened my eyes to so many possible approaches to meet various spiritual needs. In my present I-simply-don't-know state of mind, I feel a huge amount of relief from his words and insights. I am simply going to share a few of them:

"Most secular men and women are definitely not out to destroy religion. Being secular does not mean hating religion or seeing religion as the problem. We just don't see it as the solution, either in the realm of politics or in our personal lives." pg.222

"Simply put, humanism rejects belief in heaven, hell, God, gods, and all things supernatural, while at the same time affirming belief in the positive potential for humans to do and be good, loving, and altruistic. Humanism rejects faith in favor of reason, it rejects superstition in favor of evidence-based thinking, and it replaces worship of a deity with an appreciation for and love of humankind and the natural world. . . . Humanism is thus deeply moral in its fervent commitment to improving and enhancing life." pg 129

Quoting psychologist Bob Altemeyer, "Believing intensely in a religion brings an enormous number of rewards. You know who you are, you know what life is about, you know what you are supposed to do, you know you will have friends all your life, you know you will never really die, and you know you will rejoin all the loved ones who died before and after you. It is all laid out for you . . .anyone who fails to understand the religious impulse doesn't fully grasp the human condition." pg. 223.

While respecting the rewards that religion often brings, Zuckerman gives many examples of how those who embrace a secular life are now finding ways to come together to enjoy community, rites of passage, music, charitable opportunities, and inspiration--all without any reference to or calling on of God.

When it comes to parenting, the book opened my eyes to the increased thought parents without religion must put into how to raise moral children. Far from being raised without values, children of secular parents are encouraged to obey the Golden Rule, develop empathy, become environmentally conscious, and cultivate independent thinking and rational problem solving.

I think the best way to capture the theme of the book is to read the part where Phil Zuckerman recounts the time his eleven-year-old daughter attended a youth Camp. Instead of being run by a specific religion, Camp Quest proclaimed itself to be a place for "fun, friends, and free thought." Phil was delighted that when he picked Flora up, she raved about all her camp experiences--including the night that she had a gushing bloody nose and her kind roommate jumped right out of bed to get help for her. In Phil's beautiful words:

Flora did not have secularism shoved down her throat while at Camp Quest. Rather, she learned a little about the history of free thought, a little about science, a little about nature, and a whole lot about fun and friendship. And hopefully, she got a comforting sense that there are lots of other people out there like her and her family--people who can find sanctuary under a canopy of trees, communion amid campfires, and meaningfulness through arts and crafts; people who believe that faith in God may be perfectly fine for others, but it is certainly not necessary in order to live an ethical and engaging life. Nor is such faith necessary when helping a bunkmate with a bloody nose; empathy and Kleenex are more than sufficient." pg. 136

Zuckerman's book is calling for people every where on the faith spectrum to respect and embrace one another. A message that this country needs to hear non-stop. Whether you believe in God or not, I think we can all agree that the world needs anyone and everyone who is willing to share empathy and Kleenex!

[Brett Williams · Rating 2 out of 5]

Mostly common sense apologetics for the secular

As a secular reader I found most of what this book offers as common sense: secular people have morals, values, family, seek to do good, have no traditions, and no comfort in a promise of supernatural salvation (big problem). And, that religious believers tend to believe the first four on that list are not possible without religion, notably their own. After Trump, it’s no longer a surprise that the author’s many referenced studies show that American believers are not always but “more likely” to be bigots and racists (they scream at such associations, but it’s no longer deniable). However, 1), I’d like to examine those studies, their questions, and assumptions to check their methodology. (Social “science” is not science.) And 2), isn’t that how true communities (when we had any) assured cohesion, shunning others while promoting their own as the only true way? From that standpoint, no surprise that believers are hostile to non-believers, though the author notes, they do tend to give more to charity.

In the chapter “Don’t Fear the Reaper,” the secular life starts to fray. Some interviewees responded to the question of death with, “What’s there to be afraid of?” And “I wasn’t here 100 years ago. That doesn’t bother me. Why should my absence 100 years from now be a problem?” Really? Pulease. Let’s ask this person when they’re 70 or 80 years old, close to doom, no longer invincible. Rational answers, be they science based, or logic have zero impact on that great non-rational problem: we’re alive and know we won’t be. That’s why non-rational religion works for those who can believe it. If it made sense like science it would lose its power. Whatever that mythical aspect of human nature is, the supernatural / mythical / magical addresses it. Secularism appears to have no good answer. I was hoping to find one in this book.

I particularly liked the author’s chapter, “Aweism,” concerning the “miraculous” nature of existence, much of it now understood through science. And his equating this to what believers probably experience. Though they attribute it to God, we attribute it to fundamental laws of nature, which we do not worship, but should. He also does well to show how America was not – as the Founders intended – created as a Christian nation. “Under God” was added to our Pledge of Allegiance in 1954, and the moto “In God we trust” added in ‘56, both in response to godless commies in the USSR. As President John Adams said, “The government of the United States of America is not, in any sense, founded on the Christian religion.”

[Kristalyn · Rating 4 out of 5]

A MUST read for anyone who has left religion, and HIGHLY recommended for anyone who is religious so as to better understand your own religion, your part in it, and how to accept and understand those without religion (for whatever reason). I was raised LDS. I FULLY lived it and FULLY believed it for 35 years. Leaving my religion of birth was no easy thing, and a decision that was NOT taken lightly, I guarantee you. But feeling confident in my decision, I was so confused on how to create my own new path, find and build my own new community, and even confused about what it was that I believed or didn't believe anymore. Zuckerman does a wonderful job of aligning morals, values, perspective, hope and judgement OUTSIDE of the boundaries of religion and helps build a framework where I, as an infant athiest/agnostic/secular humanist/aweist (as Zuckerman calls it), could feel confident in my new self, trusting that I do have good instincts, good personal intuition, good morals and values, and that I could rely on my own judgement and life experience rather than defaulting to a defined script that dictated my decision making for the past 3 decades. Leaving a religion leaves one feeling void of belonging - after belonging to a large global entity my whole life, and being labeled as "Mormon" brought an immense community to my doorstep no matter where I lived, how old I was, what political party I belonged to, etc.... Zuckerman explains both believing and non-believing life perspectives, presents studies and data that is clear and surprising, and does so in a way that is non-offsensive to "believers" about the pros and cons of not being religious, how secularism is on the rise in our lifetime, and just how good secular people are, despite having no God or articles of theological faith guiding their life choices. Fantastic data, interesting personal stories, and great instruction for anyone living outside of traditional religious Belief.

[Emily · Rating 1 out of 5]

For context, I am both a non-religious person and a college student studying comparative religion.

I am really hating this book.

While I agree with the premise that secularity is absolutely a phenomenon worthy of study just like religiosity, the author and I then precede to completely diverge. I think that his arguments are very poorly constructed and without nuance of self-awareness. An actual sentence from the book reads: "And we can only surmise how Sally's kids will turn out-her "nothings," who have been raised with virtually no religion at all, save for their mom's angel collection that decorates the house at Christmastime." Right then, so are we supposed to believe the only semblance of religion in this family are the statues of angels and not the annual celebration of a Christian holiday? One can maybe argue that Christmas has become a "secular" holiday because of the social dominance of Christianity in America, but it's an argument that still needs to be made and defended rather than just assumed as true and Zuckerman fails to do this. Which is a pity! What an interesting and relevant line of investigation that could be!

This is just one example of in a book full of many of poorly supported suppositions (the entire first few chapters are just a series of statistics that demonstrate correlation with no critical thought paid attention to alternative explanations. Like it's weird that Europeans are more secular and better off in almost every imaginable way than all the countries they brutally colonized for hundreds of years! I'm not saying it's because they're more secular, but...). I was really ready to like this book, but it's just been a big disappointment and waste of my time so far. I am struggling to find a reason to finish the second half of the book.

[Donald · Rating 4 out of 5]

For the most part, I found the book confirmed what I suspected. The world is getting more and more secular and, I am glad for that. The author convinced me that the United States is at about 35% secular with more and more people checking the "none" box on religion. Given statistics that show the more secular countries of the world rate higher on nearly every factor that represents human well-being, and the more religious countries/states rate at the bottom of all positive factors and highest on the negative factors, including crime, poverty, racism, xenophobia, etc. With that in mind, it would stand to reason that the most humane, kindest thing we could do would be to encourage people to rethink their mythical belief systems. Even given that correlation isn't causation, the world would be better off more secular. At this juncture in the world with religion causing untold chaos and damage on every front, the world needs to evolve up the spiral to a more secular meme. With fundamentalism seemingly on the rise concurrently with secularism, I do not expect this to happen anytime soon.

[Marsha · Rating 4 out of 5]

I received this book through first reads giveaway.

I found this book to very interesting. I really wish that many in the religious community could read this. They may look at those who are not religious in a new way. This book seemed to reinforce my personal beliefs of the larger, non-religious community. It also helped me to better communicate my point of view to my religious friends. I would definitely recommend this book for believers and non-believers alike.

[Joe Sampson · Rating 5 out of 5]

Phil Zuckerman, a sociologist, has interviewed a number of atheists and agnostics and found that, contrary to what some religionists believe, secular people lead meaningful, happy, empathetic lives.

[Isabel · Rating 5 out of 5]

Phil Zukerman puts into words the feelings and conflicts experienced by secular humanists as they live their lives in a non-supportive world.

[Tim · Rating 5 out of 5]

Just because you don't believe in a traditional religion doesn't mean you believe in "nothing": Most of all, that's the idea sociologist Phil Zuckerman aims to explain in this book.

More specifically, Zuckerman's book--which focuses on in-depth interviews conducted with non-religious people--explores two main challenges non-religious folks often hear from religious believers: (1) Without God, where do you get your Morals? and (2) How do you find Meaning in a world without God?

(1) Morals: "If there is no God," goes a famous claim by Dostoevsky, "then everything is permitted." Religious people often wonder where non-religious people "get their morals" if not as part of a belief in a Deity who commands Right and Wrong (and holds us accountable in an Afterlife).

So, then, where do non-religious people get their morals? Taken as empirical question, Zuckerman replies that there's a clear, but complex, response: "I get my morals from the people who raised me, the culture within which I live, the kind of brain that I have, and the lessons I have learned from things I experience in life" (page 36).

At this point, the religious person might have a follow-up question: "But what inspires a person to do the right thing, if not a love for God and His Commandments (or, perhaps, the fear of Judgment in an Afterlife)?"

Well, Zuckerman (and the non-religious people he interviewed) would answer, how about a love for other people, inspired by the basic experience of empathy for others? "[M]orality--to paraphrase philosopher Emmanuel Levinas--is based on the faces of others. Our moral compasses flicker, calibrate, and adjust themselves in relation to the suffering we may or may not cause in other people. We soberly acknowledge the subjectivity of others, and try to treat them the way we would like to be treated. This Golden Rule requires no leap of faith. It is simple, clear, and universally intelligible--probably as a result of our neurological capacity for empathy and our biological evolution as social animals over so many thousands of years" (page 221).

From such a wellspring--the basic psychological experience of empathy--conscience and moral behavior flow quite naturally. Zuckerman and his interview-subjects elaborate on this idea to explain why non-religious people don't become selfish cynical materialists (Chapter 1), how they can form loving relationships and communities (Chapter 5), and how they pass empathy-inspired values on to their children (Chapter 4). Zuckerman also points out that, contrary to the predictions of some American conservative Christians, non-religious societies (Scandinavian societies, for example) get along pretty well--often having fewer social ills and dysfunction than more religious societies (Chapter 2).

(People who are interested in the question of how non-religious people and societies get and practice morality, see Zuckerman's earlier books, Society Without God: What the Least Religious Nations Can Tell Us about Contentment and Faith No More: Why People Reject Religion).

(2) Meaning: Religious people often wonder how non-religious people find Meaning in life without a story weaving one's life into some larger Divine Story. Without God, religious people wonder, how can anyone see life as anything other than Shakespeare's oft-quoted "tale told by an idiot, full of sound and fury, signifying nothing" (Macbeth)?

Well, why not repeat the same answer we gave to the first question? Non-religious people find meaning in the same place they find their morals: In sympathy with, and love for, other people: "It all boils down to our connections with other people," observes non-religious therapist Hilary Wells, "We derive comfort, meaning, and love from those around us, the people we are connected to in our social environment. That's where secular people look when life is hard, or when they are suffering" (page 161).

Here, the religious person might have a follow-up question: Yes, but what's the capital-M Meaning Of Life as a whole? What's the Cosmic Big Picture? Or, as Leo Tolstoy famously asked (in My Confession: "What's it all FOR?!"

On one hand, many non-religious people freely admit agnosticism: "Life, this world, existence... [t]he depths of the infinite, the source of all being, the causes of the universe, the beginnings or ends of time and space--when it comes to such matters, we don't have a shred of a clue. And perhaps we never will" (page 200)

Such an admission might be jarring to some people--it's difficult for some religious people to just "[d]eal with it...[a]ccept it...[l]et the mystery be" (page 201). But Zuckerman (and others profiled in his book) would testify that such a Way of Life can be a happy one, in the truest, fullest sense of the word Happy: "A lack of belief in God," Zuckerman insists, "does not render this world any less wondrous, lush, mystifying, or amazing. A...secular orientation does not mean that one experiences a cold, colorless existence, devoid of aesthetic inspiration, mystical wonder, unabashed appreciation, existential joy, or a deep sense of connection with others, with nature, and with the incomprehensible...One need not have God to [have all this]. One just needs life" (page 212).

Phil Zuckerman's wonderful book is insightful and inspiring--an attempt to explain the psychology and sociology of the Moral, Meaningful, and Fulfilling life without religion. And, through its personal interviews, Zuckerman's book allows us to experience inspiration right alongside those non-religious, but richly spiritual, people.

[Chris Choy · Rating 4 out of 5]

A very delightful book that covers not just philosophical challenges that "humanists" (an alternative suggested by the author for agnostics and atheists) face, but also daily problems as well. It includes many anecdotes about people from many parts of the states how they deal with bias that society impose on humanists as well and many of them are quite interesting. However, as much as the book focuses on the mass, it does not go deeper into more scientific or philosophical as the title implies, so if you are looking for something deeper, this might not be the book, but I recommend it if you are new to humanists and how to adjust your world view.

[Erin · Rating 5 out of 5]

This is a good book that I think everyone should read-even religious people. This book discusses atheists, free thinkers, secular people without putting down religion. It's positive. Too many times in my secular journey I have encountered other secularist wanting to be accepted but then act so negative towards religious people. I'd like to pass this to my religious friends (just like they pass me their bibles) because I think it will help them realize that we aren't sad, empty, and lonely 'nones' but that we have strong morals and love life. Maybe it would gain so understanding to help us to no longer be the most hated group in America.

[David · Rating 5 out of 5]

An excellent book about the joys, benefits and challenges of living as a secular (non-religious) person in today's society. The author is a professor of sociology at Pitzer College in Claremont, California who studies religious and secular trends in society. In my life I have come to agree that religion isn't the only way or even the best way to be good. Here are some quotes based on his research...

"Despite opinions to the contrary, nonreligious Americans possess a unique moral code that allows them to effectively navigate the complexities of modern life. Spiritual self-reliance, clear eyed pragmatism, an abiding faith in the golden rule to adjudicate moral decisions: these common principles are shared across secular society."

"While secular Americans may have nothing to do with religion, this does not mean that they wallow in despair or flail about in hapless oblivion. To the contrary, they live civil, reasonably rational, and admirably meaningful lives predicated upon sound ethical foundations." P. 6

"For most nonreligious men and women, to be secular ultimately means living in the here and now – with exuberance, relish, passion, and tenacity – because this is the only existence will ever have. It also means being committed to making the world a better place, because this world is all we've got. Being secular means loving family and friends rather than a deity or savior. Being secular involves seeking to do good and treating others right simply because such behavior makes the world a better place for all." P. 7

With NONES (those claiming no religious affiliation) being the fastest growing demographic in the U.S. even religious people would benefit from reading this book because it gives insights into the reasons, beliefs and motivations of those who could be labeled secular and thus creates greater understanding.

[Scott Gilman · Rating 2 out of 5]

Whether one is religious or not, whether one views him or herself as secular or non-religious, even if we never even bother to think about religion, each of us as humans strive to find meaning in our lives. We each, at some point, wonder, what is it for? What is my purpose? What can I do to imbue my daily existence with meaning, how can I make the totality of life matter?

In his book Living the Secular Life: New Answers to Old Questions, author and professor Phil Zuckerman shows how those who actively choose to seek out non-religious lives manage to work through those questions in ways people who are religious can fail to understand or appreciate. But there is a lot more to the story, and it’s far more complicated (or, maybe, perhaps, it’s far more simple) than that.

Zuckerman is careful not to criticize religion and the benefits leading a religious life and being a part of a religious community can offer. Indeed, he shows how people who are secular often strive to mold their lives with some of the structures and features religion so easily provides: a sense of community, rituals, teaching and living by values of tolerance, respect and helping others, marking the passage of time and observing and celebrating life cycle events.

But this book serves more as a critique of those who deride secularism, and a defense of secularism as a value system, than a guide to leading a non-religious life, which most people do without much thought and effort. He points out that those who identify as agnostics and atheists often bear the brunt of philosophical discrimination. Surveys show that Americans won’t vote for an atheist or agnostic, and that atheists and agnostics are perceived to be less trustworthy and moral as those who are religious.

This book is successful in dismantling that argument, and even further, holding up a mirror to those who claim that religious people or religious cultures and nations are inherently more value-driven. Often times, in very disturbing ways, that is not the case.

The author could go further in critiquing dogmatic thinking and the impacts its limiting guardrails impose. When he points out that many countries whose populace adhere to religion are worse off by many social and economic measurement than secular countries, he only narrowly points out the influence of economic factors in that religiosity.

And while his cherry-picking of stories about secularists who have found great meaning in their lives by overcoming struggle, helping others and fashioning their own brand of ritual and community, he doesn’t really make as much room as he could for those who identify with a religion culturally but who do not identify or categorize themselves as religious.

That’s where I fall. If asked, I will always say that I’m Jewish. But I’m not particularly observant and wouldn’t define myself as religious. My Jewishness is very much a part of my identify, however, and it has little to do with my theological understanding of God.

And I, like so many others, naturally want to find comfort in ritual, want to make sure my life has value, that my actions and contributions to the world and to my community are important and helpful. Are those desires universal, or do we take them for granted when we assume that we are? I would have liked to have seen a deeper exploration of that question.

People struggle to find that meaning whether they are religious or not, as the author recognizes. He knows people float in and out. When talking about those moments, it appears he is criticizing rigid, formulaic thinking and philosophies rather than religion itself.

He doesn’t, though, deal with how many people try to struggle with and redefine what their religion has to offer in terms of our modern society. To recalibrate religion so that it better promotes feminism, equality, protection of the environment and many other issues that we deem political (like access to healthcare and a more equitable justice system) is often the tough work of keeping religion alive so that it better reflects modern values.

To engage in that struggle is a tougher challenge than to just live those values free from religious dictates and structures. And perhaps that struggle is ultimately not worth it, and values should be divorced from religious practice. Maybe, maybe not. But we can’t ignore those who are trying to evolve religious communities and philosophies to match the best of what the author implies can be attained by secularism.

Zuckerman acknowledges the difficulties that can be faced by being secular and not having a ready built system of rituals and community. But he does’t go far enough. And he doesn’t convey how difficult life can be without those things. Ritual and community is not a justification for religious dogma and authoritarianism., but if one is going to shun religious life because of that dogma, one must be honest about the challenges of a fully secular life. And this book doesn’t quite get there, not does it offer solutions or ideas of how to accomplish that other than a handful of examples from certain individuals.

Seeking the answers to life’s biggest questions is a life-long task. We do, of course, want to get the most out of this life. We do, of course, want to maximize our limited time on Earth. This book rightly calls out those who go through life blindly with expectations for something better in a world to come. But perhaps he should consider a bit more seriously how and why religion came into being, and why it can help as well as hinder those in poorer countries like Haiti and Jamaica. It’s one thing to critique countries whose use of religion stifles its citizenry. But one must also recognize that in many secular countries and communities, the lack of religion can leave people cast off, without social networks, and very much struggling to find companionship, meaning and value in life.

That life-long struggle is lived day to day, hour to hour. We need help and guidance and the love and wisdom of others to help get through that. If you’re seeking those kinds of answers, keep looking, because this book doesn’t have them.

[Jonathan O'Brien · Rating 3 out of 5]

I picked this up used, and spent a few dollars on it, which I consider a good investment. It was a solid read, though not amazing, inspiring, or life-changing in any way. Zuckerman is a decent writer with a somewhat academic style, which is to be expected. I found the notes and bibliography at the back to be interesting since you would expect that of a book aimed at the secular crowd since they tend to favor those things. I think this book is more for those newer to a secular mindset and, although I have been secular for only around 15 years, I found it to be quite basic. I think the emphasis on the main elements of secular thinking was solid. For instance, trying to encapsulate secular thinking, he said, "[M]ost secular folk deeply believe that education and scientific discovery gave the potential to enhance life, that democracy and respect for human rights are essential elements of a good society, that justice and fairness are ideals worth enacting, that the earth is to be valued and protected, that honest, decency, tolerance, integrity, love, altruism, and self-responsibility are attributes to be cultivated, that creative and artistic expression are vital to the human experience, and that life, though at times beset with horror and despair, is intrinsically beautiful, wonderful, sublime" (p. 7). To all of that, I say a big giant yes! In the "Morality" chapter, I like how Zuckerman distills secular ethics down tot eh twin pillars of empathy and responsibility. He also talks about the "moral outsourcing" (p. 16) some ethical paradigms engage in according to a secular mindset on ethics. The "eye in the ceiling" metaphor for doing an action because it is right and not from threat of harm or promise of reward (pp. 17-20) is another way to say the same thing. In other words, the secular ethic calls on you to do the right thing because it is right, not because some eye in the ceiling is watching you. In this chapter, I also like that he insists that "secular morality doesn't have a simple, observable, obvious origin" (p. 34) but rather, from various disciplines, we can cobble together a model of ethical action, social science showing the effects of decisions on societies, neuropsychology showing the origins of moral reasoning, sociology showing the effects of socialization on moral choices, anthropology showing the contributions of cultures to right and wrong, criminology showing the effects of poverty and violence, and so on (pp. 34-36). I also think the author did a nice job on "The Good Society" chapter showing the potency of secular governmental models and the effects of religion on social morality. I thought he handled that in nuanced ways, showing how secular regimes can leads to Pol Pot and Stalin as much as modern secular democracies that are so successful. The addition of democracy and personal choice to a secular orientation is critical (p. 54). Also, in the "Irreligion Rising" chapter, the author does a nice job on some history of secular thinkers, some of which I did not know. He also goes over the numbers of the growing segment of American society that is non-religious while also commenting on other societies seeing the same phenomena as well. His five causes for the decline of religion in America: reaction to the overt mixing of religion and politics, the Catholic priest pedophile scandal, the increase of women in the labor force, greater acceptance of homosexuality, and the ubiquity of the Internet (p. 70). No doubt, there are other factors, but this seems like a good start. As a parent, the chapter on raising kids was very interesting to me as well as the main claim about how secular parents see their beliefs and ideas and their relation to their children more as consultants and advisors, seeking to inform and be there for discussion rather than indoctrinating children in their own beliefs as many religious parents do (p. 98). In the "Creating Community" chapter, he discusses some initiatives, both in person and online, for creating secular communities, though one challenge to such communities is the relatively large emphasis secular folks place on individualism (p. 125). Indeed, not going to church any more was one of the largest perks of rejecting religion for me, so I am not looking to replicate that again with another community. In the "Trying Times" chapter, I was challenged by the idea of one person that he talked to that the impersonality, the purposelessness of the universe, can be a source of comfort for some in trying times actually: "I take comfort in the fact that we're on a planet, spinning through space, with no reason. That's comforting to me. None of this matters" (p. 146). Again, this was the voice of a someone Zuckerman quoted that had gone through much difficulty. An interesting way to approach the topic of meaning and purpose. Zenon's story, right after this quote, really hit home for me, his suffering through the Holocaust and how he coped. Engaging and gripping. The "Don't Fear the Reaper" chapter is an interesting rumination on the meaning of death for secular people. I think the emphasis on the Death with Dignity movement was very good there (pp. 190-192). The "Aweism" chapter felt a little hokey to me, but that is a matter of emphasis most likely. I do like that he spent the time to talk about the meaning of transcendence and beauty and art to secular people. As he says, "while certain problems exists to be solved, deep mysteries exist to be enjoyed and unsolved--and we are happier when we accept that the universe and existence are just such mysteries" (p. 210). Zuckerman packs in lots of anecdotes and interviews in this book, so if you like that approach, I think you will like this book. Actually, after writing this up, I think I liked this book more than the 3 stars at which I initially rated it.

[Matthew Frederick · Rating 3 out of 5]

While someone struggling with accepting that a secular person can be moral, lead a fulfilling life and satisfy the human yearnings that religion supposedly meets may find this work useful, a confident atheist will not. Although outside of the work's target audience, I found reading it to be a fairly pleasant romp through the diversity of life and experience. Some of the lives that it profiles make for interesting reading, and they help provide the quick portrait of the changing religious and cultural landscape that Zuckerman presents to his reader. However, its analysis and its teeth, so to speak, are lacking in ways that I had hoped would be incisive.

[Sarah · Rating 4 out of 5]

Such an interesting read. Since I grew up with religion, I've always been curious about those who grew up without religion and how that shaped their worldview and basis for morality. I felt like this book was meaningful and that the author did a great job of showing many aspects of secularism through the interviews he conducted. This book also did a wonderful job on discussing life's challenges and questions through a secular lens. Some of the topics he discussed were morality, raising kids, creating community, getting through trying times, and death. Overall, I found this book very helpful and engaging.

[Rebecca Dougherty · Rating 3 out of 5]

When I heard Mr. Zuckerman on public radio after I already began this book he came across as more argumentative than in the book. Toward the end, he talks a bit about his fear of flying, but I would have liked to have heard more about his own feelings of what happens after death. Perhaps he speaks more to that in his other writing. He got a bit too touchy feely for me personally at the end, and I thought the anecdote about the guy who's "higher power" is Bruce Springsteen was pretty funny, but I appreciated his overall message.

[Tiffany · Rating 3 out of 5]

While I didn't learn any brand new facts about the nonreligious in America, this was an interesting and more positive/affirming take on what it means to reject or ignore religion. It was quite short so I feel like there would have been room for/I would have liked some deeper analysis into the values that secular people share (gay rights were mentioned several times but other values tended to get only a passing mention). Otherwise, I enjoyed his perspective and felt like it gave me some room to think about how I approach my own secularism/atheism.

[Liz · Rating 3 out of 5]

I have mixed feelings about this book. On the one hand, it provides helpful insights into secular beliefs and value systems. It presents some good viewpoints and arguments. On the other hand, some of the research seems cherry picked and presented without its important context. At times, the author seems condescending to those who are religious and like he's trying too hard to convince the religious that secular living isn't amoral. I think secular living is a topic worth learning more about and worth discussing with others.

[Ruth · Rating 5 out of 5]

I will buy this book to rekindle my inspiration for living a secular life. "Secular morality...is based on the faces of others. Our moral compasses flicker, calibrate and adjust themselves in relation to the suffering we may or may not cause other people."

[Becky · Rating 5 out of 5]

Nothing earth-shattering, but it was interesting.

[Rosemary O'Neill · Rating 4 out of 5]

This just resonated with me right now. He makes compelling arguments in an interesting and positive way. I'm sold, if I wasn't already

[Merissa · Rating 3 out of 5]

Worthwhile, especially the US history, but not particularly important for me. Some good statistics and information however.

[Meagan · Rating 5 out of 5]

I really enjoyed this book. It was very eye-opening. A perfect read for anyone new to being secular or anyone who wants to understand secular friends or family members.

[John Michael Strubhart · Rating 5 out of 5]

Most folks I know are, at least to some degree, religious. It's understandable. Often times, the inspiration religion gives them to do good is unquestionably admirable. Religion clearly provides many people with comfort, a sense of community and a moral compass. Religion has been and still is a source of inspiration for great art, literature and music that I enjoy very much. I understand the need and desire for people to be religious, because I used to be one of them. I just wish that more religious people would try to understand those of us who have given up that path, have found that nature is enough, and lead secular lives. Of the many books I've read that portray this subject, I can recommend no better than this one.

This book does nothing to bash or denigrate religion or the religious. It does address the problems that are created in the name of religion - racial bigotry, homophobia, misogyny, denial of science, positions of infallibility and the ridiculous notion that the USA is a "Christian Nation" in the sense that our government should endorse and promote only Christianity as a way of life for patriotic citizens. At the same time, it acknowledges and commends every single good that religion does for both individuals and society. Phil Zuckerman is not an enemy of the religious. He just wants religious people to understand secular people.

Up to one third of American citizens do not actively practice or participate in any kind of religion, so whether they claim to be or not, they - and those of us who freely admit as much - lead secular lives. Secular people do not deny the right of others to peacefully and ethically practice their religions. They simply lead their lives without such influence and would like to do so without being harassed, thank you very much. Essentially, secular people take the position that they have only one life entirely in this world and that people - not gods - are what matter most. If you as a religious person want to understand what a secular life is like as portrayed by people who live it, Phil Zuckerman has done of the work of conducting research and interviewing numerous people who live secular lives. Read Phil's bio and CV to see how qualified he is to do so and then, if you want to see the other side, sit down and enjoy. You don't have to change your mind. Just develop an understanding. You'll find that this book has extensive notes, a generous bibliography and an excellent index (formatted most usefully for ebooks).

Phil Zuckerman is, in my humble opinion, a very clear writer, though not all that concise. I prefer concise when I'm learning something. He writes some of the longest sentences I've ever read in my secular life. However, he is honest, forthright, considerate, compassionate and eager to portray his subject matter with minimal bias and unflinching honesty. I've met him online, but I'd buy him a beer and chat with him any day of the week.

[KC · Rating 2 out of 5]

The highlight of this book were the interesting survey responses. I enjoyed reading about regular, everyday secular people. The low was the intro and the conclusion, both of which showcased Phil Zuckerman going beyond his expertise and, unfortunately, repeating some bad information. I like that the "Notes" section in the back does cite sources. In general there is a lot of good info in here from Zuckerman's own studies as well as other sociological research that he cites. However, for an entire book written by a self-proclaimed skeptic and meant to broadly represent skeptics and secular people in America...it really should have aimed higher.

If you do check this out I would recommend focusing on the bulk of the stories in the middle and skipping the now-dated conclusion where Zuckerman comments on political issues.

This is the second book I have read by this author. I enjoyed Society Without God more, probably because it gave me more new information and helped me to appreciate a foreign culture that I've never visited. This book was written in much the same style (recordings of survey responses interlaced with commentary from the author about his personal life and personal views).

If you are expecting a book about "how to be a happy humanist" this is really not the book for you. The book seems to want to have that as one of its aims, but ultimately it falls short of providing much to chew on unless you are brand new to the concepts of secular humanism, atheism, and agnosticism. I plan to follow up with some of the philosophers who are briefly mentioned in this book, some of whom I have heard of before and others who I have already dug into. I didn't hate this book, but I think it could have been crafted into something better and more compelling. While I really appreciated select parts of this book, both the glaring errors and issues with the confused overall purpose will keep me from broadly recommending this.