1. What are the central beliefs and teachings of the faith relating to: GodWord used to describe a personal transcendent Being; truth; the world; human life; and life after death.

2. How are these beliefs transmitted? e.g. through textual tradition, oral tradition etc.

3. What is the relationship between belief and practice?

4. How do these beliefs compare with other religions?

5. How are beliefs interpreted by various groups within the religion?

6. What is the impact of belief on people's (individuals and communities) lives?

The most important humanist beliefs are that that we can live good lives without religion or a belief in God, and that we can know what is good by using reason, experience and empathy with others, not by reference to religious rules and traditions. Most people who call themselves humanists:

- do not believe in God: they may be agnosticAgnostic can mean ‘Don‘t know’ or something firmer: ‘It is impossible to know about some things’. Many humanists are agnostic, particularly in this latter sense, as first defined by T H Huxley in 'Agnosticism and Christianity' (1889): ‘It is wrong for a man to say that he is certain of the objective truth of any proposition unless he can produce evidence which logically justifies that certainty.’ or atheistAtheism is a disbelief in the existence of deities, the opposite of theism. Atheism may include or lead to other beliefs or disbeliefs (e g disbelief in the supernatural), but not necessarily. Atheists are people who do not believe in gods. Humanism today is usually atheistic, but not just atheistic, and some humanists like to call themselves “positive atheists”. ;

- believe that we understand the world and what is true though experience and reason;

- believe that people, whatever their backgrounds, have much in common. They believe that many, perhaps most, of our moral values are shared, because they are based on shared human nature and needs, and what works best when people have to live together.

- believe that this life is all there is - there is no afterlife and that the rewards and punishments for the way we live our lives are here and now; so we should make the best use we can of our lives.

Humanist beliefs are often arrived at independently, by evaluating the beliefs around one and thinking about how well they relate to the real world and one's own understanding.

Some humanist parents pass on their beliefs, though usually within a liberal framework of education and discussion which would allow children to choose their own worldview.

Many humanists read or hear something - perhaps in a book, a broadcast, a conversation, a humanist funeral, or an RE or Philosophy lesson - which they realise expresses their own beliefs. "Now I know what I believe!" is a fairly common reaction to learning about HumanismIn the 20th century Humanism came to mean a naturalistic worldview that includes a rejection of religious beliefs and the conviction that moral values are founded on human nature and experience alone; a humanist is someone who holds these beliefs. .

Beliefs translate into practices for humanists in two main ways:

- in trying to live good lives by the light of reason and experience;

- in trying to avoid hypocrisy; humanists are not "don't knows", and having arrived at their beliefs by thinking deeply, tend to be disinclined to compromise over matters such as participating in worshipThe offering of praise and reverence to God via a religious service or calling themselves "Christians" for convenience. For this reason, humanists have developed their own ceremonies to mark the significant stages of life.

That said, there are no obligatory practices for humanists. They may choose to join a humanist organisation or to seek out other humanists for comradeship and support - or not; they may choose humanist ceremonies for rites of passageCeremonies which celebrate transitions e.g. birth, adolescence, marriage and death, or opt for civil ceremonies or none at all.

Humanism differs from most religions in not being based on sacred texts and traditions or beliefs in God and an afterlife.

On the other hand, like most religions, organised Humanism acknowledges the human need for formal celebration of the most important turning points of life and for ritual and symbols (e.g. flowers, rings) that express our feelings at these times. Also like some, though not all, religions, it emphasises morality, not custom.

There are no authoritative groups or organisations in Humanism that could interpret beliefs compellingly, though individual humanists may gravitate towards those that share their worldview. One variation is in attitudes towards religion - which can range from hostile and intolerant to open and accommodating. Other variations between organisations occur because of differing local needs.

The impact of humanist beliefs on people's lives may be considerable and life-changing or relatively uncomplicated, depending on family and social background. To be a humanist in a very traditional family or a society where atheism or agnosticism is not understood or tolerated will be hard or even dangerous, as it once was in Europe. A humanist who has once been a devout believer may feel alienated from family and community and rather isolated. In some societies (e.g. the USA), atheists, agnostics and humanists can be distrusted and discriminated against in various ways.

Others find that their humanist beliefs are acknowledged and respected, even widely shared, and that "open" societies can be as accepting of Humanism as they are of religions. A humanist society would put more stress on personal autonomyPersonal freedom, the freedom to make decisions about, and take responsibility for, one's own life, an important element of Humanism. and responsibility than on tradition.

Websites

http://newhumanist.org.uk/1623 Critique of the "New Atheists" in New Humanist, November 2007, by Richard Norman, former Professor of Moral Philosophy and member of the Humanist Philosophers' Group

http://www.bbc.co.uk/religion/religions/atheism/types/humanism.shtml - BBC's Religion and Ethics section summary of Humanism

http://www.humanism.org.uk - follow links on the website of the British Humanist Association to pages on Humanism

http://www.humanismforschools.org.uk/library-videos.php for video clips on a range of humanist topics and themes.

http://www.humanismforschools.org.uk/pdfs/what%20is%20humanism_.pdf - "What is Humanism?"

http://www.humanismforschools.org.uk/teachingtoolkits/index.php for BHA's Teaching Toolkits on a range of humanist topics and themes;

http://www.iheu.org - the website of the world union of humanist, rationalist, secular, ethical culture, atheist and freethought organisations, with links to its international member organisations.

http://www.philosophersnet.com/games/ - The Philosophers' Magazine website for philosophical games testing the consistency of ideas on God, religion and morality

http://www.positiveatheism.org/hist/athval0.htm - Robinson, R., 1964. An Atheist's Values, Oxford: OUP - long out of print, this excellent defence of humanist morality and critique of "Christian values" can be now be read in its entirety or selectively on the internet.

Bibliography

Aesop's Fables, ancient secular stories with strong moral (and practical) messages

Baggini, J., 2003. Atheism: A Very Short Introduction (Oxford Very Short Introductions). Oxford: OUP.

Blackburn, S., 2002. Being Good: A Short Introduction to Ethics. Oxford: Oxford Paperback.

Blackburn, S., 2006. Truth: A Guide for the Perplexed. London: Penguin.

Cicero, (tr. Grant, M.), 1979. On the Good Life. London: Penguin Classics.

Condon, R.J., 1974. Our Pagan Christmas. London: National Secular Society.

Dawkins, R., 1998. Unweaving the Rainbow. London: Allen Lane, Penguin Press.

Dawkins, R., 2006. The God Delusion. London: Bantam Press. (Dawkins believes that science and religion are incompatible, as does Dick Taverne (see below). Other humanists do not (see Richard Norman at http://newhumanist.org.uk/1623)

Fisher, R. 1996. Stories for Thinking. London: Nash Pollock Publishing. (useful classroom resources for KS1 and KS2)

Fisher, R. 1999. First Stories for Thinking. London, Nash Pollock Publishing.

Gould, S.J., 2002. Rocks of Ages: Science and Religion in the Fullness of Life. London: Ballantine Books.

Grayling, A.C., 2003. What is Good?. London: Weidenfeld & Nicholson.

Herrick, J., 2005. Introduction to Humanism. London: Rationalist Association. (chapters "The Humanist Tradition" and "Organised Humanism")

Hinde, R., 1997. Religion and Darwinism. London: British Humanist Association.

Hobson, A. & Jenkins, N., 2000. Modern Humanism - Living Without Religion. London: Rationalist Press Association.

Holloway, R., 2004. Godless Morality. London: Canongate.

Humanist Philosophers' Group, 2002. What is Humanism?. London: British Humanist Association.

Humanist Philosophers' Group, 2004. Thinking about Death. London: British Humanist Association

Humanist Philosophers' Group, 2005. Humanist Perspectives 1. London: British Humanist Association. (primary teachers, including sections on humanist beliefs, ethics, history and Humanism today.)

Humanist Philosophers' Group, 2005. Humanist Perspectives 2. London: British Humanist Association. (Information and guidance on teaching about Humanism for secondary teachers, with concise versions of BHA's most popular ethical and philosophical briefings for students)

Humanist Philosophers' Group, 2007. The Case for Secularism. London: British Humanist Association. (pamphlet arguing that the liberal secular state, "a neutral state in an open society", is the best guarantee of religious equality and freedom for all. )

Inwood, B., & Gerson, L.P., (trans.), 1994. The Epicurus Reader. London: Hackett.

Knight, M. & Herrick, J. (eds.), 1961. Humanist Anthology. London: Rationalist Press Association.

Knight, M. & Herrick, J. (eds.), 2000. Humanist Anthology. London: Rationalist Press Association.

Law, S., 2007. The War for Children's Minds. London: Routledge. (a defence of the humane, liberal life against authoritarianism by a humanist philosopher. Law argues that children should learn about right and wrong and respect for others, but that their moral education should be grounded in the hard-won values of the Enlightenment.)

Lipman, M. & Stottlemeier, H., 1982. Discovery. London: Institute for the Advancement of Philosophy for Children. (Stories for stimulating philosophical discussion in the primary class.)

Midgley, M., 2007. Intelligent Design Theory and other ideological problems (Impact pamphlet no. 15). London: Philosophy of Education Society of Great Britain.

Mill, J.S., 1863. Utiliarianism. London: Methuen.

Norman, R., 2004. On Humanism (Thinking in Action). London, Routledge.

Rogers, B., (ed.), 2004. Is Nothing Sacred?. London: Routledcge. (Chapter 11 Richard Dawkins "The Sacred and the Scientist".)

Russell, B., 1927. Why I Am Not a Christian: And Other Essays on Religion and Related Subjects. London: Routledge Classics. (See also http://en.wikipedia.org/wiki/Why_I_Am_Not_a_Christian)

Sagan, C., 1997. Billions and Billions. London: Headline. (Chapter 19 "In the Valley of the Shadow" - an atheist scientist faces illness and death.)

Taverne, D., 2007. Are Religion and Science Compatible?. London: British Humanist Association.

Walter, N., 1997. Humanism: What's in the Word?. London: Rationalist Press Association.

Warburton, N. 2004. Philosophy: The Basics. London: Routledge Paperback.

Wilson, E.O., 2006. The Creation: An Appeal to Save Life on Earth. London: W W Norton. (A humanist scientist proposes an alliance between science and religion to save Earth's vanishing biodiversity.)

Wynne Willson, J. & Ashby, R., n.d. New Arrivals. London: British Humanist Association. (a practical guide to humanist and non-religious baby naming and welcoming ceremonies.)

Wynne Willson, J., n.d. Funerals Without God. London: British Humanist Association. (a practical guide to humanist and non-religious funerals)

Wynne Willson, J., n.d. Sharing the Future. London: British Humanist Association. (a practical guide to humanist and non-religious weddings, affirmations and civil ceremonies.)

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