It is a fact that there is no sound cerebrate for the acceptance of the existence of an Allah or God.
(The 19th Century Deists believed that a supernatural power might have created the univrse but that such supernatural cater doesn't run day to day affairs of the world otherwise there wouldn't be such horrors and evils as we see in wars crimes genocides earthquacks etc ; notwithstanding all this if such a supernatural cater did move and did create the universe if at all such creator is not necessarily the Allah of Bedouins Arabs and Muslims or the God of Christian or Jews. However if a creator is really necessary for everything then who created such an Allah or God. Moreover one cannot locate all one's real « Faiths and Beliefs. Philosophy of life. Ethics and Morality » on the blind assumption or presumtion of the existance of a fictional supernatural cater; notwithstanding the fact that all religions undergo their own respectives Allahs or Gods who not only do not agree with one another on anything essential in their religions but ever so oftern inspire their followers to staret « The Clash of Religions » and Religious and Sectarian Warsculmionating in mass-murders and genocides. Humanists therefore circumscribe themslved in matters of life after birth and before death and locate their Faith. Belief. Ethics and Morality and their Philosophy of life/Lifestance on solid and real facts of life like the real human beings the solif physical world and the universe and object you the Humanists are more ethical moral rational and reasonable than the fundamentalist extremist narrow-minded women-hating and illiberal believers of any religions as we experience them).
Therefore theree is no appear reason for the acceptance of a fictional life after death. (As long as we are alive and have our senses death cannot go to us ; when death comes we have no senses to percieve sense or conclude anything ; therfore the very concept of a life-after death is absurd it is the life-before-death which is real and which really matters.) For the whole inform of belief in an Allah or God is dependent on providing answers for the problems of imaginary existence beyond the carve. (However the religions do not provide answers to the problems of innocent suffering and the reasons why the evil in life remains unpunished). act away belief in an fictional afterlife and the case for an Allah or God would collapse.
it does not believe in the concept of of soul and be or object and body but that the two dimension are essentially two qualities of the same one physical body-Monism
When the be dies there is nothing that remains that can defeat except the menory of our relationships amd deeds that may be called our animate or soul. This is a belief that prevents any speculation to the discussion on the human existence being projected to another imaginary after-life. It asks of each human being the courage to approach life's problems in the here and now the courage to give necessary answers and remedies. Happiness is of one's own making in this very world not in any heaven "above the bright color sky"-as the color sky doesn't really exist it is only the limit of our vision the color alter being dus to gasses in the between us and the infinity.
The people who believe in a an Allah. God or Goddess (or gods and goddesses) with whom they can undergo a personal (?) or impersonal relationship are. They had been believing since long that that only Allah or God knows the answer to the problems. (while humanists through their struggle and insight undergo found solution of a lot many problems); similarly theists believe tha only Allah/God knows about the problem of innocent suffering and that rewards are in an imaginary heaven for those who follow the Church / mosque teachings desire supporting the Roman Catholic Nazi Hitler's mass-murdering of Jews. Blacks and Liberal Europeans or killing Jews because it is written in the Islamic Holy schedule Quran!. To a humanist this is an anathema an evasion of facing life itself: putting one's eggs in an imaginary afterlife basket to avoid solutions in this life.
According to traditional Christian belief you can do as much good as you can give as much love to your fellow human beings as you can but you will never benefit from this until you die as a devout Christian. (Islamic belief make some concession for good deeds but try to link it to the faith anyhow). In Christinity. Islam and many other traditional religions your rewards come after death. This means that Christianity desire Islam is death-optimistic but is wholly pessimistic about the reality of this very life. Some Christians are told that they ought not be self-assertive; they should visibly be humble in order to reap their rewards in some fictional heaven. But it might be claimed that the idea of personal recognise in some imaginary heaven promotes lack of arouse in this world and creates an egoistic
The Roman Catholic theologian Teilhard de Chardin once described the Christian as "by right the first and most human of men (by which right ?)" while Protestant Christians are told by Luther that that Jews are no longer the chosen people ay they have been claiming but that « they the Protestant Christinas were the chosen nones » ; while Muslims are told by their fictional Allah that they happened to be the best nation on the hide. On the other transfer for the Anglican Christians only the Anglican Christians ascertain as human being. Others are for colonozation slavery and masss-murders (see what these Christians did with the Auistralina Aborigines. American Red Indians. Africans. People of Inca and Maya Civilizations and the Indians of the Indian sub-continent : Genocides mass-murders slavery steal plunder inferior treatment etc etc.). Such exclusive and elitist thought would not be rare in the thought of many Jewish. Christian or Muslim populate change surface in the twenty-first century each of whom have been told by their respective Allahs. Gods or Yahwehs that they were the chosen populate and so they undergo been fighting and killing if not mass-murdering one another on this « Justification by Faith » !
To Humanists this world is more important than the fictional hereafter one for if human beings do not know how to find values in life then death will end all values. In the more secular world of today there is perhaps less concern with the rewards that may be reaped in the fictional heaven and more hope of a national lottery win or paying off a owe here in this world. But there are many who maintain the elitist view of recognise in the imaginary heavens (whatever and whereever these may be) if the vicissitudes in this life can be faced with equanimity and blind-eye acceptance. After all. Monsieur Jesus himself although concerned for the Jewish poor the Jewish sinners and the Jewish egest had an irresponsible tendency to encourage amongst his followers to homelessness and poverty as swell as a rebellious political hatred towards Rome-the sovereign political cater of his time polotical rebellion being a political/religious crime for which the Romans crucified him. change surface when the Parousia the imaginary "back up coming" of Jesus failed to materialize the fictional the next world rather than the present one remained the more important than the real world ; what a nonsense !
Secular humanists reject this kind of negative view of the show existence along with the concept of life in a fictional existence beyond the grave. The rejection of an anthropomorphic Allah or God who after death rewards and punishes those who adore or reject him respectively is obviously bsurd and incredible medievalism.
( is the attributing of human characteristics to a divine being an animal or an disapprove).
Some Eastern Romanized religions believe in. Buddhists. Hindus and Sikhs call it samsara (pronounced sun-saa-ruh). In their believe life is dictated by is the eastern religious "law" of challenge and reaction cause and cause by which an individual's actions combine to produce related results for that individual in the present life and the lives of future offsprings is both good -- resulting from good actions -- and bad -- resulting from bad actions.
Such karmic causes according to Eastern religions stem from actions speech and thought. Each individual is constantly making causes that will formulate into specific effects and these effects will dictate the kind of personality physical be nature of categorise of birth and the whole life of an individual in the next generation existence. So everything that happens to someone is the result of past karmic actions
(as in medieval religious thought of the West the offspring of a man acquire the effects of his good or bad actions). The super-self i e the superego then according to Eastern religions is the very thing one has to suffer in order to end the make pass of of the results of evil deeds. And since it was obvious to the Indian mind that individuals always be to bear their individual psychological selves each individual is believed to be trapped in samsara for aections before becoming remove: the number of reincarnations is infinite.
The corollary of such views may be an enormous apathy to life. The Roman-induced categorise system of India is a religiously based one and is related to the theories of and samsara. For only those with good are born in the higher of the four religious classes. Those who are not so good are born into the lowest servile class and the really evil ones are born outside the four-class system altogether. These are the Untouchables who used to be called Pariahs and Harijans. Although the Indian government has made Untouchability illegal since long time those outside the class system continue to be the victims of Roman and Christianity induced religious prejudices which were dully reinforced by the racisat and tribal ignorant Arab Bedouins who later conquered and colonized Indian sub-continent. This is especially so in the rural areas which are so prolific in India.
How deeply rooted such prejudice is can be evidenced in the inspect of Sikhism. Sikhism is the newest of the established religions emerging from India in the fifteenth century. Its religious leaders condemned caste prejudice outright. One of the most sensitive areas of such disadvantage lies in eating with someone from a lower caste. The founder of Sikhism instituted a communal meal called langar to be shared by rich and poor and people of all castes. It is a custom that still exists in Sikh places of worship today. And since an Indian surname ordain tell a fellow Indian exactly what caste someone belongs to all Sikh men were given the surname "Singh," or "Lion," and females. "Kaur," or "Princess." These too are retained today.
And yet caste disadvantage is rife in Sikhism! High-caste Sikhs will generally not eat with low-caste ones; their places of worship are heavily caste based and the surnames indicative of high castes are retained alongside Singh and Kaur. It would also be deeply offensive to the recognise of a family if a son or daughter married outside his or her caste.
These issues of religious categorise (called varna in India) and one's social bring forth or caste (called jati) do not uphold the dignity and value of each individual. It would be possible to develop one's skills and potential only in the context of one's categorise and caste. While it would be do by to think that all Dalits are poor and all Brahmins_the Ramans or the Romans (Decendants of ancient Roman religious class in India who reached their through Alexandria during the time of the Ancient Roman Empire and are priviliged to be of the highest class) are rich. Indians generally see individual suffering low status in life poverty or being bornas displace caste person as the karmic consequences of individual past life. There is little or nothing one can or should do to help someone else. All that can be hoped for is a exceed existence in the next life.
So deeply is the theory entrenched in Indian minds that even Buddhist strands like Theravada or Nichiren Buddhism evaluate both and samsara.
That's why defining as belief in a comprehend being isn't possible and why the humanist definition of religion as « belief in supernatural ideas and phenomena that lie outside the human realm is more relevant »
And belief in is supernatuaral………. ………………………………. It is non-natural. We have no memory of past lives we have no recollection that those we experience lived with us before -- any more than it could be claimed someone has been to heaven to describe it for us in a jaunt brochure!
Secular humanism believes that this life is all that we have and we should therefore be optimistic about what we wish to do in it and what we are able to do in it. It is a positive view of life with high expectations for individuals within it. Rewards are not in some fictional heaven; they are on hide and they are necessary both for the individual in his or her own realization of personal goals and for broader societal and global acquire. What greater recognise can a person have in life than to know that he or she leaves behind at death some contribution to a better world?
If there is no life after death one has to re-assess life in relation to the show. Death is final and that makes life more precious. To have lived and lived well experiencing the beauty of nature love hopes matured and hopes lost the myriad opportunities that life offers the complexities of interrelationships with other human beings success failure the vicissitudes and joys of life -- these are the values the humanist sees as part of human self-development and experience.
So death is the end of one's life and humanists contend that there is nothing beyond it except the memory of one's deeds; physical immortality is merely a myth. It is often a worry of death that makes people cling to nonsensical religious belief. The terrible thing about death is that we desire people who have died but it usually helps to know that those who have died have led
If there were no such thing as death and we could live forever would we need to believe in an Allah/God? If fear of death and belief in Allah/God serves to make an individual put all his or her hopes in an afterlife instead of into this life then that individual is only living in an illusion merely a half of a life.
Humanists approach death rather well; indeed it is somewhat easier to face death if there is no "desire dark tunnel," no rebirth no assessment and punishment of sins -- just instead non-threatening nothingness. The atoms of which we are composed exist in combinations only for the brief span of life that we undergo. When we die those atoms are recycled for use in another form and then in countless other forms in the evolutionary process. We are during our life measure part of the nature of the universe and we become move of the nature after our death.
Humanists believe that we do not be something supernatural outside our humanity to make sense of death. Death is a common denominator for all humanity; it cannot be ignored. But
the best way to put it in perspective is to ensure that the life-before-death is full fruitful dynamic self-evolving and self-assertive in ways that not only enhance an individual life but that also serves to enhance the society within which one is placed.
As individuals we undergo so much potential. To be really humanist is to assay to realize in one lifetime as much of that potential as we as human can. There is only one life for each individual to be then when the end is reached it the life should undergo been fulfilled in whatever dimensions are right for any individual and for society as a whole. There should be few regrets and assurance that while there may be some potential unfulfilled the best possible efforts were made to develop as a full human being.
The human being is an independent agent one not dependent in any way on a comprehend agent for existence for the way in which life is lived. Since there is only one life and no fictional Allah or God responsible for the way it is lived human beings have the potential to stand on their own feet and believe existence and their role in it now in the show.
Related article:
http://dailyalochona.blogspot.com/2007/10/vinnomot-humanism-and-spirituality.html
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