Eleutherian Humanism

Eleutherian Humanism, also called Eleutherianism or Nicodemianism, is a school of philosophy originating in Sirradra initiated by Nicodemus circa Carpis of the 135th year of Sehnay. As its name suggests, it is a school which emphasizes the value and importance of humanity and human liberty.

History
In addition to his political offices in the Autokratoria Sirradra, Nicodemus gained the honorary title of "Censor" circa Mistiklur of the 116th year to reflect powers he more-or-less already exercised at the Autokrator's discretion which were not given to him by his existing titles. Nicodemus designed and conducted the Second, Third, and Fourth Autokratorial Sirradran Censuses, and continues to design the census and report census data. Nicodemus, in his capacity as Censor, also moderates public discourse in Sirradra.

On the Second, Third, and Fourth Autokratorial Censuses, Nicodemus included questions concerning the establishment of a national religion or philosophy for Sirradra. The results of the Third Census, conducted between Aurel of the 117th and Aurel of the 118th years, suggested that there was a clear majority in Sirradra who supported creating a national philosophy or ideology, far more than the proportion who supported creating or adopting a national religion. With the permission of Autokrator Kogan and Consul Ryou Bakura, Nicodemus set to work on developing a national philosophy.

Treatises

 * Aphorisms by Nicodemus
 * Tractatus Humanico-Politicus by Nicodemus

Core Tenets and Subject Matters
See also: Tractatus Humanico-Politicus#Main Theses

Humanity
Whereas other thinkers define humanity in terms of biology or race, Nicodemus' definition of humanity in Aphorism 1 and Tractatus Book 1 is intended to be far more inclusive. In theory, virtually any intelligent creature can be regarded as fully human so long as (i) it generally strives to live and flourish, (ii) it has moral senses such as care, fairness, loyalty, etc., (iii) it is capable of symbolic reasoning and language such that it can engage in humane disciplines (e.g. philosophy, science, art), and (iv) it is concerned with its own existence and mortality.

Liberty
Tractatus Book 2 distinguishes between three different theories of liberty: negative, republican, and positive. Overall, while Nicodemus seems to think well of the republican theory, he spends the most space articulating the positive theory of liberty. Unlike the other two theories, the positive theory of liberty isn't about freedom from external coercion. Rather, liberty in the positive sense is freedom from internal barriers to acting according to our rational, authentic, or virtuous aims. A person free in the positive sense is autonomous, self-determined, or self-actualized.

Virtue and Vice
Tractatus Books 3 and 4 contain Nicodemus' theory of virtue ethics. For Nicodemus, wisdom is a "meta-virtue", and prudence (practical wisdom) in particular is a prerequisite to being fully virtuous. Nicodemus provides accounts of four virtues of character (honesty, equanimity, benevolence, and justice) and four vices (avarice, cowardice, rashness, and cruelty). In Tractatus Book 4, Nicodemus asserts that it is possible for us to cultivate our virtues, suggesting an account of compatibilism about free will with a thought experiment about a manipulative demon.

The State of Nature
Aphorism 2 and Tractatus Book 5 consist of virtually the same text, and discuss the harsh, feudal conditions of human life in Rathnir and the existential threat humanity faces, which at times Nicodemus poetically calls "the wolves and dragons."

Three Forms of Power
Aphorisms 6, 7, and 8 and Tractatus Book 6 consist of much the same text. Nicodemus asserts that there are three main forms of power in Rathnir, namely wealth, diplomacy, and military might. Aphorism 6 concerns wealth and the economy of Rathnir, Aphorism 7 concerns diplomacy, and Aphorism 8 concerns military might. Tractatus Book 6 is slightly more detailed, including a remark about real estate.

The Power of States and other Entities
Aphorism 5 and Tractatus Book 7 are very similar, and concern the relationship between the power of a state or entity and the power, devotion, and efficiency of its people. Tractatus Book 7 goes so far as to model this relationship with a formula.

Four Theories of Authority
Aphorism 4 and Tractatus Book 8 consist of very similar text, and concern four theories used by states to justify their authority which Nicodemus believes to be the most philosophically important. The four theories are the instrumentalist theory, the consent theory, the public reason theory, and the associative obligation theory. Nicodemus seems to favor the instrumentalist theory over the consent theory, but it is unclear how he feels about the other two.

Three Forms of Government
Aphorisms 9, 10, and 11 and Tractatus Book 9 are quite similar, and consider the merits and flaws of the three basic forms of government (democracy, monarchy, and oligarchy). Nicodemus is critical, though respectful, of democracy, and asserts that each of the three forms he examines has merits and flaws.

Humane Disciplines
In a few places in Aphorisms and Tractatus, Nicodemus mentions five disciplines which he takes to be distinctly human: philosophy, science, art, politics, and theology. Because of its political nature, Tractatus talks much about ethics, politics, and political philosophy, but devotes little space to theology, art, science, or even other areas of philosophy such as metaphysics and epistemology (though he does touch upon free will). Future works may discuss these subjects in more detail, and the classification of humane disciplines may be expanded or reorganized.

The Eleutherians
Tractatus Book 10 is an ethical statement and manifesto for the Eleutherian Humanist school. Nicodemus demands that the Eleutherians use their power to advance human freedom by educating the youth, defending civilization against barbarity, and working to prevent atrocities. Additionally, Nicodemus commits the Eleutherians to the rejection of divine command theories in metaethics, the embrace of free inquiry and scientific rationalism, the pursuit of social justice, and the values of individualism, life, freedom, and responsibility. Nicodemus allows the Eleutherians to come from any background or confession, and have any belief about the afterlife so long as it does not contradict the pursuit of human liberty in this life.