‘How to be a Natural Human’ (a summary)
Introduction
The introduction explains that How to Be a Natural Human is structured as a series of short, focused chapters, each on its own web page. It frames the book as both a critique of modern, industrial‑capitalist life and a proposal for a more “natural” way of being—emotionally, socially, economically, and ecologically. The author invites the reader to approach the text with openness, curiosity, and a willingness to question deeply ingrained norms.
It also gives practical guidance on how to use the site, including the suggestion to use browser read‑aloud tools so the book can be listened to like an audiobook. The tone is informal but earnest, positioning the work as a free, accessible resource rather than a commercial product. The introduction sets the expectation that the book will be radical in places, but always grounded in empathy, equality, and non‑violence.
1. Acknowledging our past
This chapter argues that any attempt to build a better future must begin with an honest reckoning with humanity’s past. It highlights how colonialism, patriarchy, slavery, environmental destruction, and systemic exploitation have shaped the world we live in today. Rather than treating these as distant historical events, the author insists they are still present in our institutions, habits, and assumptions.
The chapter encourages readers to move beyond guilt or denial toward responsibility. Acknowledging our past is framed as an act of maturity: we cannot become “natural humans” while clinging to myths of moral superiority or national innocence. The author suggests that true progress requires collective humility, listening to those historically harmed, and consciously choosing not to repeat the same patterns.
2. Evolution – choosing to take the final step
Here, the author plays with the idea that biological evolution has brought us to a point where we can now choose our next step consciously. We are no longer just products of natural selection; we are agents capable of deciding what kind of species we want to be. The “final step” is not about physical change, but about moral and cultural evolution.
The chapter proposes that this step involves transcending tribalism, greed, and violence as default human behaviours. Instead of using our intelligence to dominate, we can use it to cooperate, care, and live within planetary limits. The author suggests that if we don’t make this conscious evolutionary choice, our technological power will outstrip our wisdom and lead to collapse.
3. Natural and instinctive behaviours
This chapter explores the difference between our deep, evolved instincts and the behaviours that modern society has layered on top of them. The author suggests that many of our “natural” impulses—like empathy, play, curiosity, and cooperation—are suppressed or distorted by competitive, hierarchical systems. Meanwhile, fear, aggression, and status‑seeking are amplified.
The text invites readers to notice which behaviours feel genuinely nourishing and which feel like anxious performance. It argues that becoming a “natural human” means re‑aligning with instincts that support connection, care, and mutual flourishing. Rather than denying our animal nature, we should understand it more clearly and design cultures that work with it instead of against it.
4. Be more like a girl
This deliberately provocative chapter title is used to challenge gender stereotypes and the devaluation of traits coded as “feminine.” The author argues that qualities often associated with girls and women—emotional openness, gentleness, cooperation, vulnerability, and care—are not weaknesses but essential human strengths. In a world dominated by “masculine” ideals of toughness, competition, and control, these traits are urgently needed.
The chapter does not claim that all women embody these traits or that men cannot; instead, it critiques the cultural script that shames boys for softness and rewards them for dominance. “Being more like a girl” becomes shorthand for embracing empathy, relational intelligence, and non‑violence. The author suggests that a truly natural human culture would honour these qualities in everyone, regardless of gender.
5. Tolerance, acceptance and celebrating difference
This chapter moves from mere tolerance—putting up with difference—to active celebration of diversity. The author argues that human variation in culture, identity, appearance, and belief is not a problem to be solved but a richness to be cherished. Tolerance alone can still carry a sense of superiority; acceptance and celebration imply genuine respect.
The text highlights how fear of difference has historically led to persecution, segregation, and violence. It proposes that a natural human society would see difference as a source of learning and resilience. The chapter encourages readers to examine their own biases and to practice curiosity instead of judgment, seeing every person as another expression of the same shared humanity.
6. Forgiveness
Here, the author explores forgiveness as a necessary step for both personal and collective healing. The chapter acknowledges that harm—historical and present—is real and often profound. Forgiveness is not framed as forgetting, excusing, or bypassing justice, but as releasing the desire for revenge and breaking cycles of retaliation.
The text suggests that without forgiveness, individuals and societies remain trapped in old wounds, defining themselves by what was done to them. A natural human approach, the author argues, involves honest accountability paired with a willingness to move forward. Forgiveness becomes an act of strength and freedom, not submission.
7. Kindness
This chapter centres kindness as a core natural human value rather than a sentimental extra. The author argues that kindness is a practical, everyday expression of empathy and recognition of shared vulnerability. It is presented as a choice we can make in every interaction, from how we speak to strangers to how we design institutions.
The chapter also challenges the idea that kindness is naive in a harsh world. Instead, it suggests that cruelty and indifference are symptoms of a sick culture, not inevitable human traits. By normalising kindness—especially in public life, politics, and business—we can shift the emotional climate of society. Small acts of kindness are framed as seeds of systemic change.
8. Happiness
Here, the author questions mainstream definitions of happiness, especially those tied to consumption, status, and constant stimulation. The chapter suggests that genuine happiness is more closely linked to connection, purpose, simplicity, and alignment with one’s values. The “natural human” form of happiness is quieter and more sustainable than the highs sold by advertising.
The text also points out how chasing individual happiness can become self‑defeating if it ignores collective wellbeing. A society that makes many people miserable cannot be a healthy context for personal joy. The chapter proposes that we re‑imagine happiness as something we cultivate together—through fairness, community, and care for the planet.
9. Non‑materialism
This chapter critiques materialism—the belief that owning more things leads to a better life—and the culture of endless consumption. The author argues that our obsession with possessions is both environmentally destructive and emotionally hollow. We fill emotional gaps with stuff, but the satisfaction is fleeting.
Non‑materialism is not presented as asceticism or poverty, but as a conscious choice to value experiences, relationships, and inner growth over accumulation. The chapter suggests that a natural human life would involve having “enough” rather than “as much as possible.” It also links non‑materialism to freedom: the less we are owned by our possessions, the more we can live authentically.
10. Responsible consumption
Building on the previous chapter, this one focuses on how we consume rather than simply how much. The author argues that every purchase is a kind of vote—for certain labour conditions, environmental impacts, and business practices. Responsible consumption means paying attention to where things come from, how they are made, and what happens when we’re done with them.
The chapter acknowledges that individuals cannot fix systemic problems alone, but insists that conscious choices still matter. It encourages buying less, choosing durable and ethical products, supporting local and cooperative enterprises, and avoiding waste. Responsible consumption is framed as an expression of respect—for workers, ecosystems, and future generations.
11. Temporary accommodation and second homes
This chapter critiques the way housing has become an investment asset rather than a basic human need. The author points to the distortions created by second homes, holiday lets, and speculative property ownership, especially in rural or desirable areas. These practices can hollow out communities, drive up prices, and leave homes empty while others struggle to find shelter.
The text suggests that a natural human approach to housing would prioritise stable, affordable homes for everyone over profit. It questions the morality of owning multiple properties in a world where many are homeless or precariously housed. The chapter hints at policy and cultural shifts that would treat housing as a shared resource, not a status symbol.
12. Anti‑capitalism
Here, the author lays out a broad critique of capitalism as a system built on competition, profit maximisation, and exploitation of both people and nature. The chapter argues that capitalism rewards greed, short‑term thinking, and inequality, making it fundamentally incompatible with a truly natural, compassionate human society.
Rather than offering a detailed economic blueprint, the text focuses on values: cooperation over competition, sufficiency over accumulation, and wellbeing over growth. It suggests that we need new models—cooperative, commons‑based, democratic—that align economic activity with ecological limits and human dignity. Anti‑capitalism is framed not as destruction for its own sake, but as a necessary step toward a healthier system.
13. Technology and human innovation
This chapter takes a nuanced view of technology. The author acknowledges that human innovation has brought enormous benefits—medicine, communication, knowledge sharing—but warns that technology is not neutral. In a profit‑driven system, it often amplifies harm: surveillance, addiction, environmental damage, and social fragmentation.
The text argues that a natural human relationship with technology would be intentional and bounded. We should ask: Does this tool genuinely improve life for humans and other species? Does it deepen connection or erode it? The chapter calls for reclaiming innovation as a collective, ethical endeavour rather than a race for market dominance.
14. Absolute equality
Here, the author pushes beyond the idea of “equality of opportunity” to something more radical: absolute equality of worth and rights. The chapter argues that no human being is inherently more valuable than another—not by gender, race, nationality, wealth, or any other marker. This is presented as a moral baseline, not an idealistic dream.
The text explores how deeply inequality is woven into our institutions and everyday assumptions. Absolute equality would require rethinking power, ownership, and representation. The author suggests that a natural human society would be structured so that everyone’s voice matters and no one’s basic needs are contingent on their social status.
15. We’re all on the same team
This chapter uses the metaphor of “one team” to challenge nationalism, factionalism, and us‑versus‑them thinking. The author argues that, at a fundamental level, all humans share the same basic needs and vulnerabilities. Borders, flags, and ideologies are recent inventions compared to our shared evolutionary history.
The text suggests that seeing ourselves as one team changes how we approach conflict, resources, and global challenges. Climate change, pandemics, and inequality cannot be solved by one country or group alone. A natural human mindset would prioritise cooperation across all artificial divisions, recognising that harming others ultimately harms ourselves.
16. Absolute democracy
Building on equality, this chapter imagines a form of democracy that is far deeper than periodic voting. Absolute democracy means that people have real, ongoing power over the decisions that affect their lives—locally, nationally, and globally. The author critiques current systems as often tokenistic, captured by elites, or distorted by money and media.
The text explores ideas like participatory decision‑making, citizens’ assemblies, and decentralised governance. A natural human society, it suggests, would treat democracy as a lived practice rather than a ritual. Everyone would be encouraged and supported to engage, and power would be transparent and accountable.
17. Absolute pacifism
This chapter argues for a complete rejection of war and organised violence as legitimate tools of policy. The author acknowledges that this stance is often dismissed as unrealistic, but counters that the “realism” of war has led to endless suffering and destruction. Absolute pacifism is presented as a moral line: killing is never an acceptable solution.
The text explores alternatives to violence: diplomacy, restorative justice, non‑violent resistance, and conflict transformation. It suggests that a natural human society would invest heavily in preventing conflict and healing its roots rather than preparing for war. Pacifism here is not passivity, but active commitment to non‑harm.
18. Sharing the planet
Here, the author widens the frame from human society to the entire biosphere. The chapter argues that humans are one species among many, with no inherent right to dominate or destroy. Sharing the planet means recognising the intrinsic value of other species and ecosystems, not just their usefulness to us.
The text calls for a shift from ownership to stewardship. Land, water, and air are presented as commons that we hold in trust for all life, including future generations. A natural human ethic would involve living within ecological limits, protecting habitats, and seeing ourselves as participants in, not masters of, the web of life.
19. One world without borders
This chapter imagines a world where national borders no longer define who belongs and who doesn’t. The author argues that borders are artificial lines that often serve to entrench inequality, nationalism, and conflict. In a truly natural human society, the planet would be a shared home, not a patchwork of fenced‑off territories.
The text acknowledges that such a vision raises complex practical questions, but insists that morally, the idea of one world is compelling. It suggests that many of our current crises—refugees, climate migration, resource conflicts—are worsened by rigid borders. A borderless world is presented as a long‑term horizon, guiding us toward more inclusive policies today.
20. Freedom to migrate at will
Closely linked to the previous chapter, this one focuses specifically on the right of people to move freely across the planet. The author argues that where someone is born is a matter of luck, not merit, and should not determine their life chances. Restricting movement is framed as a form of global apartheid.
The chapter suggests that in a natural human world, people would be able to live where they feel safe, welcomed, and able to contribute. It also notes that freedom to migrate would require fairer global systems so that people are not forced to move by war, poverty, or environmental collapse. Migration is seen as a normal, healthy part of human history, not a threat.
21. Veganism
This chapter presents veganism as a logical extension of compassion and non‑violence. The author argues that if we recognise animals as sentient beings capable of suffering, then breeding, confining, and killing them for food or products becomes morally indefensible. Veganism is framed not as perfection, but as a serious attempt to reduce harm.
The text also links animal agriculture to environmental damage—deforestation, emissions, water use—and to global injustice, as land is used to feed livestock instead of people. A natural human diet, the author suggests, would avoid exploiting animals and would align with ecological sustainability.
22. Natural humanist diet
Here, the author broadens the discussion of food beyond veganism to a holistic “natural humanist” diet. This likely includes plant‑based eating, minimally processed foods, local and seasonal produce, and respect for the land and workers who grow our food. The focus is on nourishment rather than indulgence or convenience.
The chapter suggests that what we eat is both a personal and political act. A natural humanist diet supports health, reduces harm to animals, and minimises environmental impact. It also encourages mindful eating—being present with food, grateful for it, and aware of its origins.
23. Naturism
This chapter explores naturism (social nudity) as a way of reconnecting with our bodies and reducing shame. The author argues that many of our body anxieties and sexualised attitudes are cultural, not natural. Being naked in appropriate, consensual contexts can normalise the human body and foster acceptance.
The text suggests that naturism can challenge objectification and unrealistic beauty standards. When everyone is simply a human body, differences become less charged. A natural human culture would treat the body as something ordinary and worthy, not something to be hidden or constantly judged.
24. Body art
Here, the author looks at tattoos, piercings, and other forms of body modification as expressions of identity, creativity, and autonomy. Rather than seeing body art as deviant or superficial, the chapter frames it as a natural human impulse to decorate and tell stories through the body.
The text also acknowledges that body art can be a way of reclaiming one’s body from trauma, oppression, or rigid norms. A natural human society would respect people’s choices about their own bodies, as long as they are informed and consensual. Body art becomes another way of celebrating diversity and self‑expression.
25. Natural human beauty
This chapter challenges narrow, commercialised standards of beauty. The author argues that beauty, in a natural human sense, is found in authenticity, health, character, and diversity rather than in airbrushed perfection. The beauty industry is critiqued for profiting from insecurity and promoting unattainable ideals.
The text encourages readers to see beauty in ageing, difference, and the marks of a lived life. A natural human approach would celebrate bodies as they are, rather than constantly trying to “fix” them. This shift is presented as liberating, especially for those most targeted by beauty norms.
26. Meaningful physical activity
Here, the author distinguishes between exercise as a chore and physical activity as a joyful, integrated part of life. The chapter suggests that humans are meant to move—walk, dance, play, work with their hands—and that sedentary lifestyles are both unhealthy and unnatural.
The text encourages finding forms of movement that feel meaningful: gardening, walking in nature, playing games, doing practical tasks, or creative movement. Rather than obsessing over fitness metrics, a natural human approach would focus on how movement feels and how it connects us to our bodies, others, and the environment.
27. Celebrating the elements, the seasons and the full variety of natural environments
This chapter invites readers to rekindle a sense of reverence for the natural world. The author highlights the elements—earth, air, fire, water—the changing seasons, and the diversity of landscapes as sources of wonder and grounding. Modern life, often indoors and screen‑based, has dulled our direct relationship with these cycles.
The text suggests that rituals, festivals, and everyday practices can help us reconnect: watching sunsets, marking solstices, swimming in wild water, walking in forests, feeling weather on our skin. A natural human culture would weave these experiences into its calendar and identity, fostering gratitude and ecological awareness.
28. Rural living
Here, the author explores the benefits of rural life: closeness to nature, slower pace, stronger community ties, and more direct engagement with land and food. The chapter contrasts this with urban life’s noise, pollution, and disconnection from natural cycles.
At the same time, it likely acknowledges that rural living is not automatically idyllic and that services, diversity, and opportunities can be limited. The point is not that everyone must move to the countryside, but that a natural human society would value and support rural ways of living, making them viable and attractive options rather than neglected backwaters or playgrounds for the wealthy.
29. Homes and workplaces
This chapter looks at how the spaces we live and work in shape our wellbeing. The author argues that many modern homes and offices are designed for efficiency and profit rather than human comfort and connection. Artificial lighting, cramped layouts, lack of greenery, and rigid hierarchies all take a toll.
The text imagines homes and workplaces that are more natural: filled with light, plants, communal areas, and flexible spaces. Workplaces would be less hierarchical and more collaborative; homes would be places of rest and community, not just storage units between shifts. A natural human approach to architecture and design would prioritise health, beauty, and relationship.
30. Aeroponic vertical agriculture
Here, the author turns to a specific technological solution that aligns with natural human values: aeroponic vertical farming. The chapter explains how growing food in stacked layers using misted nutrient solutions can reduce land use, water consumption, and transport distances. It’s presented as a way to feed people sustainably, especially in urban areas.
The text emphasises that technology like this is beneficial when guided by ecological and social principles rather than profit alone. Aeroponic agriculture is framed as an example of how human innovation can work with nature’s processes—growing fresh, local food with minimal harm.
31. All species – freedom to roam
This chapter argues that humans are not the only beings who deserve freedom of movement. The author highlights how fences, roads, cities, and industrial agriculture fragment habitats and trap animals in ever‑smaller spaces. Freedom to roam is presented as a basic need for many species to live healthy, natural lives.
The text suggests measures like wildlife corridors, rewilding, and redesigning infrastructure to allow animals to move safely. A natural human society would see itself as a neighbour, not a jailer, to other species. Respecting their freedom is part of sharing the planet fairly.
32. Natural humanist communities
The final chapter brings the book’s themes together in the vision of “natural humanist communities.” These are communities organised around the values explored throughout the chapters: equality, non‑violence, ecological respect, shared resources, and deep democracy. The author imagines places where people live more simply, cooperatively, and in close relationship with nature.
The text likely acknowledges that such communities already exist in embryonic forms—eco‑villages, co‑housing, intentional communities, and grassroots movements. It invites readers to see themselves as potential founders or participants in such experiments. The closing message is that becoming a “natural human” is not just an individual journey but a collective project: building ways of living that reflect our best instincts rather than our worst habits.
The next ten chapters extend the same worldview that’s already been discussed: a shift away from ownership, hierarchy, and constraint, and toward freedom, compassion, and shared humanity.
33. Communal ownership of possessions
This chapter argues that many of the things we own—tools, appliances, vehicles, equipment—sit unused most of the time, creating waste and unnecessary production. The author suggests that communal ownership is a more natural and efficient way to meet human needs. Instead of every household buying its own version of the same items, communities could share resources, reducing environmental impact and strengthening social bonds.
The chapter emphasises that communal ownership is not about forced collectivism or losing personal autonomy. Rather, it is about recognising that cooperation often serves us better than individual accumulation. A natural human society would treat possessions as shared assets where appropriate, fostering trust, reducing inequality, and freeing people from the pressure to constantly buy and upgrade.
34. Public transport
This chapter positions public transport as a cornerstone of an equitable, sustainable society. The author argues that private car culture isolates individuals, damages the environment, and consumes vast amounts of land and resources. Public transport—when well-designed, accessible, and affordable—connects people, reduces emissions, and supports community life.
The text highlights that public transport is not merely a logistical system but a social good. It enables mobility for those who cannot drive, reduces financial burdens, and encourages shared experiences. A natural human approach would prioritise trains, buses, trams, cycling, and walking over private vehicles, designing cities around people rather than traffic.
35. Human development
This chapter explores human development as a lifelong process rather than something confined to childhood or formal education. The author argues that modern systems often stunt emotional, social, and moral growth by prioritising competition, conformity, and productivity. True development involves cultivating empathy, curiosity, creativity, and self-awareness.
The text suggests that a natural human society would support development at every age through meaningful work, community involvement, reflective practices, and opportunities for learning. Instead of measuring success through grades or income, development would be understood as becoming more compassionate, wise, and connected to others and the world.
36. Human sexuality
This chapter presents sexuality as a natural, diverse, and fluid aspect of human life. The author argues that shame, repression, and rigid norms around sexuality are cultural constructs that harm individuals and relationships. A natural human approach would embrace sexuality as a source of joy, intimacy, and connection, free from judgment or fear.
The text emphasises consent, respect, and mutuality as the foundations of healthy sexual expression. It also acknowledges the wide spectrum of orientations, identities, and desires, arguing that diversity in sexuality is normal and should be celebrated. The chapter calls for dismantling stigma and creating a culture where people can explore and express their sexuality safely and authentically.
37. Romantic and sexual freedom
Building on the previous chapter, this one argues that people should have the freedom to form romantic and sexual relationships in ways that suit their needs, as long as they are consensual and respectful. The author critiques rigid relationship models—especially compulsory monogamy—as limiting and often mismatched to human emotional complexity.
The chapter does not prescribe any one model but advocates for openness, honesty, and autonomy. Romantic and sexual freedom is framed as a way to reduce jealousy, possessiveness, and shame, replacing them with communication and mutual understanding. A natural human society would allow relationships to evolve organically rather than forcing them into narrow templates.
38. Celebrating difference
This chapter revisits the theme of diversity but expands it beyond tolerance or acceptance. The author argues that difference—whether cultural, physical, neurological, or ideological—is a source of collective strength. Instead of trying to homogenise people, a natural human society would actively celebrate the richness of human variation.
The text highlights how fear of difference fuels discrimination, conflict, and exclusion. Celebrating difference means creating environments where people feel safe to express their identities fully and where uniqueness is seen as a contribution rather than a threat. The chapter encourages readers to cultivate curiosity, humility, and appreciation for perspectives unlike their own.
39. Contraception and abortion
This chapter approaches contraception and abortion as essential components of bodily autonomy and reproductive freedom. The author argues that people must have control over if and when they have children, both for personal wellbeing and for the health of society. Restricting reproductive rights is framed as a form of coercion that undermines equality and dignity.
The text emphasises that contraception enables responsible family planning, reduces suffering, and supports gender equality. Abortion is presented not as a moral failure but as a necessary option in a compassionate society—one that trusts individuals to make decisions about their own bodies, but also emphasises the importance of recognising that abortion is effectively the deliberate murder of a child. A natural human approach would ensure universal access to reproductive healthcare, free from stigma or political interference.
40. Freedom and enslavement
This chapter explores freedom as a fundamental human right and contrasts it with the many forms of enslavement—literal and metaphorical—that persist today. The author argues that while legal slavery has been abolished in many places, economic exploitation, coercive labour, trafficking, and systemic oppression continue to limit people’s freedom.
The text suggests that true freedom requires more than the absence of chains; it requires conditions that allow people to live with dignity, autonomy, and security. Poverty, discrimination, and authoritarianism are all forms of modern enslavement. A natural human society would dismantle these structures and ensure that every person has the freedom to shape their own life.
41. Polyamory
This chapter examines polyamory as one valid form of relationship structure among many. The author argues that love is not a finite resource and that people are capable of forming multiple meaningful connections. Polyamory is presented as an alternative to possessive or ownership-based models of relationships, emphasising communication, honesty, and emotional maturity.
The text acknowledges that polyamory is not for everyone, but suggests that it challenges harmful norms around jealousy, control, and exclusivity. A natural human society would allow people to choose the relationship structures that suit them without stigma. The chapter frames polyamory as part of a broader movement toward relational freedom and authenticity.
42. One global family
This final chapter expands the book’s vision to a planetary scale. The author argues that all humans belong to a single global family, connected by shared ancestry, shared needs, and a shared home. Nationalism, racism, and tribalism are described as artificial divisions that obscure our fundamental unity.
The text suggests that seeing humanity as one family would transform how we approach global challenges—poverty, climate change, conflict, migration. Instead of competing nations, we would act as cooperative relatives, caring for one another and for the Earth. The chapter closes with a call to embrace compassion, solidarity, and a sense of belonging that transcends borders.
These remaining nine chapters continue the same philosophical arc: a move toward freedom, compassion, shared humanity, and a culture grounded in curiosity rather than fear.
43. No hell below us, above us only sky
This chapter takes its title from John Lennon’s Imagine and uses it to explore a worldview free from fear‑based religious control. The author argues that many societies have been shaped by doctrines of punishment, sin, and divine hierarchy, which create guilt, shame, and obedience rather than compassion. A natural human perspective would replace fear of supernatural consequences with responsibility for real‑world impact.
The text emphasises that morality does not require threats of hell or promises of heaven. Humans are capable of kindness, cooperation, and ethical behaviour because these qualities support wellbeing and connection. The chapter invites readers to imagine a world where people act out of empathy and understanding rather than fear of divine judgment.
44. Beliefs in action
This chapter argues that beliefs only matter when they shape behaviour. It critiques the tendency to profess values—kindness, equality, peace—while living in ways that contradict them. The author suggests that a natural human society would judge beliefs not by words or labels but by the actions they inspire.
The text encourages readers to examine how their daily choices reflect their stated principles. Do we treat others with respect? Do we challenge injustice? Do we live sustainably? Beliefs in action become a form of integrity: aligning one’s inner values with outward behaviour. The chapter frames this alignment as essential for building trust and creating meaningful social change.
45. Celebrating all culture and beliefs
This chapter expands the idea of celebrating difference to include the full spectrum of global cultures and belief systems. The author argues that every culture contains wisdom, beauty, and unique ways of understanding the world. Instead of ranking cultures or treating some as “advanced” and others as “primitive,” a natural human society would honour them all.
The text also acknowledges that cultures evolve and that harmful practices should be challenged, but without dismissing entire traditions. Celebrating culture means learning from one another, sharing stories, and recognising that diversity enriches humanity. The chapter encourages curiosity, humility, and cross‑cultural dialogue as pathways to mutual respect.
46. Freedom to say goodbye
This chapter addresses death, dying, and the right to choose one’s own end‑of‑life path. The author argues that people should have autonomy over how and when they die, especially in cases of terminal illness, unbearable suffering, or loss of dignity. Restricting this choice is framed as a form of unnecessary cruelty.
The text also explores the emotional and spiritual dimensions of death. A natural human approach would treat dying as a meaningful transition rather than a medical failure or taboo. It would support individuals and families with compassion, honesty, and respect for personal wishes. The chapter advocates for legal and cultural acceptance of assisted dying and dignified farewells.
47. Natural humanist education
This chapter critiques traditional education systems for prioritising obedience, competition, and standardisation over curiosity, creativity, and emotional development. The author argues that children are naturally inquisitive and compassionate, but schooling often suppresses these qualities in favour of rigid curriculums and measures of performance.
A natural humanist education would focus on holistic development: critical thinking, empathy, collaboration, practical skills, and connection to nature. Learning would be self‑directed, experiential, and community‑based. The chapter envisions schools as nurturing environments where children explore their interests, develop confidence, and learn to care for themselves and others.
48. Natural humanist radio and TV
This chapter examines the role of media in shaping culture, values, and emotional wellbeing. The author argues that mainstream radio and television often promote fear, conflict, consumerism, and superficiality. A natural humanist media landscape would instead uplift, educate, and connect people.
The text imagines programming that celebrates diversity, explores ideas, shares stories of compassion, and encourages critical thinking. Entertainment would still exist, but without exploiting violence, stereotypes, or sensationalism. The chapter suggests that media should serve as a tool for collective growth rather than manipulation or distraction.
49. The ideas factory
This chapter presents the concept of an “ideas factory” as a communal space where people collaborate to solve problems, innovate ethically, and imagine better futures. The author argues that creativity flourishes when people feel safe, valued, and free from competitive pressure. Instead of innovation being driven by profit, it would be guided by social and ecological wellbeing.
The text describes a culture where everyone is encouraged to contribute ideas, regardless of status or expertise. Diverse perspectives are seen as essential for generating meaningful solutions. A natural human society would invest in shared spaces—physical or virtual—where imagination, experimentation, and cooperation are celebrated.
50. We need you
This chapter is a direct call to action. The author emphasises that the vision outlined throughout the book cannot be realised without the participation of ordinary people. Change is not something delivered by leaders or institutions; it emerges from collective effort and individual commitment.
The text encourages readers to embody natural humanist values in their daily lives—kindness, equality, non‑violence, sustainability—and to share these ideas with others. It stresses that every person has a role to play, no matter how small their actions may seem. The chapter ends with an invitation to join a global movement toward a more compassionate and connected world.
52. Humanism
This chapter situates natural humanism within the broader tradition of humanism. The author describes humanism as a worldview that centres human dignity, reason, empathy, and the pursuit of wellbeing without reliance on supernatural authority. Natural humanism builds on this foundation by emphasising ecological awareness, bodily freedom, and global solidarity.
The text argues that humanism is not anti‑spiritual but grounded in the richness of human experience—art, love, curiosity, community, and the natural world. It rejects dogma and hierarchy in favour of open inquiry and shared responsibility. The chapter positions natural humanism as an evolution of humanist thought, adapted for a world facing ecological and social crises.
Overview of the book’s worldview
The whole book reads like a manifesto for a new kind of civilisation: “natural humanism.” It combines humanist ethics, ecological awareness, radical equality, and personal freedom into a single, coherent vision of how humans could live if we stopped organising society around fear, profit, and domination.
Across the 50+ chapters, the author is doing three things at once:
- Diagnosing what’s wrong with current systems (capitalism, nationalism, patriarchy, organised religion, consumerism).
- Recovering what is most deeply human (empathy, cooperation, curiosity, play, connection to nature).
- Proposing a different way of living—socially, economically, sexually, politically, spiritually—that aligns with those natural human capacities.
The result is not a technical blueprint, but a value‑driven framework for re‑imagining almost every domain of life.
Core values of the book
1. Radical compassion and non‑violence
At the heart of the worldview is a commitment to kindness, forgiveness, and absolute pacifism. Violence—whether war, exploitation, or cruelty to animals—is treated as a moral failure and a cultural habit we can outgrow. Veganism, freedom from enslavement, restorative approaches to conflict, and the rejection of war all flow from this core.
2. Equality and shared dignity
The text insists on absolute equality: no human is worth more than another, regardless of gender, race, nationality, wealth, or belief. This underpins calls for one global family, one world without borders, freedom to migrate, and deep democracy. Inequality is not seen as an unfortunate side effect of progress, but as a fundamental wrong to be dismantled.
3. Freedom and autonomy
Freedom is central, but it’s always paired with responsibility and consent. This includes freedom of movement, freedom of belief, freedom to love and form relationships (including polyamory), sexual and romantic freedom, bodily autonomy (contraception, abortion, naturism, body art), and the freedom to choose one’s own death. The guiding principle: as long as nobody is ever harmed and consent is present, people should be free to live as they wish and laws should protect these freedoms.
4. Ecological respect and a shared planet
Humans are framed as one species among many, not rulers of the Earth. The worldview demands sharing the planet with other species, protecting habitats, enabling animals’ freedom to roam, and living within ecological limits. Non‑materialism, responsible consumption, aeroponic agriculture, rural living, and celebrating the elements and seasons all express this ecological ethic.
5. Community, cooperation, and shared resources
The work consistently favours cooperation over competition. Communal ownership of possessions, natural humanist communities, public transport, shared ideas (“the ideas factory”), and anti‑capitalism all point toward a society where resources, power, and creativity are shared rather than hoarded. Community is not a sentimental add‑on; it’s the basic unit of a healthy life.
6. Honesty, curiosity, and reason
Drawing from humanism, the worldview values critical thinking, evidence, and open inquiry. It rejects fear‑based religious control (“no hell below us, above us only sky”) while still respecting cultural and spiritual diversity. Education, media, and public discourse should nurture curiosity, emotional intelligence, and honest reflection rather than obedience or manipulation.
How the chapters fit together
1. From diagnosis to responsibility
The early chapters (“Acknowledging our past,” “Evolution,” “Freedom and enslavement”) set the stage: humanity has inherited systems built on conquest, patriarchy, slavery, and exploitation. We are at a point where we can choose our next evolutionary step—not biologically, but morally and culturally. This move from unconscious history to conscious responsibility is the foundation of the whole project.
2. Reclaiming the “natural human”
A large cluster of chapters explores what it means to be a “natural human” at the level of instincts, emotions, and bodies:
- Natural and instinctive behaviours
- Be more like a girl
- Kindness, forgiveness, happiness
- Naturism, body art, natural human beauty
- Meaningful physical activity
- Human sexuality, romantic and sexual freedom, polyamory
These chapters argue that many of our deepest tendencies—empathy, play, sensuality, vulnerability—have been suppressed or distorted by rigid norms and power structures. Becoming a natural human means removing those distortions, not denying our nature.
3. Reshaping relationships and community
Many chapters explore how we relate to each other:
- Tolerance, acceptance, celebrating difference (and later, celebrating all culture and beliefs)
- One global family, one world without borders, freedom to migrate
- Natural humanist communities, communal ownership of possessions
- We’re all on the same team
Here, the personal and political merge: the same openness we’re asked to show in intimate relationships is extended to strangers, other cultures, and the whole human family. The message is consistent: difference is to be celebrated, not feared, and community is to be built on equality and mutual care.
4. Rebuilding systems and structures
The worldview then scales up to economic, political, and infrastructural systems:
- Anti‑capitalism, non‑materialism, responsible consumption
- Temporary accommodation and second homes, homes and workplaces
- Public transport, aeroponic vertical agriculture
- Absolute equality, absolute democracy, absolute pacifism
These chapters argue that our current systems are structurally misaligned with natural human values. Capitalism, militarism, and border regimes are not neutral; they actively produce harm. The proposed alternatives are not fully detailed blueprints, but clear directional shifts: from profit to wellbeing, from ownership to stewardship, from hierarchy to participation.
5. Culture, education, and media as carriers of values
Several chapters recognise that culture is how values travel:
- Natural humanist education
- Natural humanist radio and TV
- The ideas factory
- Beliefs in action
Education should nurture whole humans, not just workers. Media should uplift and connect, not manipulate and divide. Ideas should be generated collaboratively, not owned or gatekept. And beliefs must be judged by their real‑world consequences, not their slogans. This is how the worldview sustains itself across generations.
6. Spirituality without fear
The chapters on no hell below us, humanism, celebrating all culture and beliefs, and freedom to say goodbye form a spiritual thread. The work doesn’t reject meaning, ritual, or depth—it rejects fear‑based, authoritarian religion. Instead, it offers a spirituality grounded in:
- Reverence for nature and the cosmos
- Respect for diverse beliefs
- Autonomy over one’s life and death
- A sense of shared humanity rather than chosen‑people narratives
This is a rethinking of ‘spirituality‘, where ethics come from empathy and reason, not from any divine command.
The book’s emotional and ethical core
If you strip away the detail, the emotional core of the whole project is simple and very human:
- No one should be afraid of being who they are.
- No one should be treated as less than anyone else.
- No one—human or non‑human—should be exploited or needlessly harmed.
- Everyone should have enough, belong somewhere, and be free to move, love, think, and create.
- All human beings are connected to, and are an integral part of nature and should always recognise and celebrate this truth.
Everything, from veganism to public transport, from naturism to anti‑capitalism, from polyamory to aeroponic farming, flows from those commitments.
How the book asks the reader to respond
The final chapters, “We need you” and “Beliefs in action” make it clear that Natural Humanism (and the book itself) should not be seen as an abstract philosophy. It asks the reader to:
- Examine their own beliefs, habits, and complicity.
- Align their daily actions with the values of compassion, equality, and ecological respect.
- Collaborate with others to build communities, projects, and cultures that embody these principles.
It’s less “here is the system” and more “here is the moral compass—now let’s build the world that matches it!”
Natural Humanists believe in using & celebrating technology, whenever it has the potential to meaningfully improve human lives, or benefit other species, or the environment, or to spread the Natural Human message.
The book ‘How to be a Natural Human’ was written entirely by a Natural Human, but virtually all of the text on this page of the website was written by Microsoft Copilot, which is an Artificial Intelligence model. The views, opinions and beliefs expressed should not be taken to be the views of Microsoft and there is no suggestion that Microsoft endorse Natural Humanism, or the book ‘How to be a Natural Human’, or the website naturalhuman.co.uk.
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