THE humanist movement in Russia is based on both universal and domestic traditions of respect for human dignity. Russian culture, art and ethnic consciousness are penetrated by deeply rooted patterns of human kinship. The Russian 'mentality' cannot be entirely encapsulated by its own history. On the contrary, it has been affected by some Western influences mainly because of common political history.

Our social ethics and humanist ideals have recently been under threat. It might be said, even, that humanism is rolling downwards fantastically. Permanent talks on human rights and philanthropic obligations to the poorest social groups do not yet prove that humanist values actually dominate the values in practice.

As is known, the unregulated money culture undermines any relationship between people. The total dependence on money, as a result of a pure monetarist approach to economical problems, has led to the impoverishment of social and moral motivation. Also, capital acquired by criminal or illegal means simply cannot be used in a humane way.

Objectively, the cost of human life is decreasing. This can be seen in the state budget. The very survival of men and women and their human development are conditioned nowadays by accidental factors. In fact, the life of a young soldier, the unemployed person's life, the life of old men cost nothing. Such phenomena, as the economic exploitation of death belongs within the range of the most profitable business after dealing in oil, metal, drugs.

A devaluation of previous labour has occurred from inflation eating up savings. The existing system of taxes is in contrast to just wages and restricts the development of production. Labour as a universal, socially meaningful human activity, especially honest work, doesn't guarantee even a simple reproduction of labour power. In its turn, the State anti-inflation policy makes saving impossible. It means that a lot of people are forced to live day by day. Under these circumstances the humanist ideal of the sensible life, worthy of living, disappears. Now, moral consciousness is divided between bold cynicism and deceptive illusions.

Finally, for the first time, our army bombed our own towns in Chechnia in 1994. For the first time, using tanks and the army, a political collision in 1993 was resolved by force. These actions are difficult to justify in humanist terms.

Our research centre, called 'Ethical Dialogues', unites ethicists, sociologists, enthusiasts, and has held some conferences concerning different aspects of humanism. They are: 'The Ethics of Human Rights', 'Humanism, Education, Morality', 'European Humanism: Views, Arguments, Compromises', 'The Moral Principles of Business Activity'. At least the humanist view on moral and social problems has been given voice. It is necessary from time to time to publicise humanism.

In the last year we have held jointly with the Ukrainian Humanist Society an international conference, 'The National Philosophy: its past, present and future', and the international symposium 'Culture and Ethnoethics'. As a result we could publish three books from the material of these meetings, which might provoke intelligent interest.

In 1994 the 'Research and Humanitarian Tolstoy Centre' was created in Tula to engage in enlightenment and education in schools on the basis of Tolstoy's ideas and the inspiration of his movement for a world without violence. The heritage of Tolstoy as the great secular Russian humanist now has many proponents. We aim to strengthen our relationship with this Centre.

We are now planning to take a part in the international symposium 'East-West: the Dialogue of Cultures' at Kazak State National University. We also plan to join in a conference devoted to M. Bakhtin, the gifted philosopher-humanist, who lived in Russia earlier in this century, organised by members of the Ethical Dialogues.

As a result of our request, the problem of social ethics and moral education have been put and discussed at a session of the Duma. We tried to demonstrate a close relation between humanist ideas and political culture, particularly institutionalised caring activity. One might remark that some deputies believe that 'Ethics' means 'Etiquette', or the science of politeness. In fact, humanism is a whole world view, based on principles and examined norms.

We worked out and wrote an 'Ethical Code for State Officials'. It outlines the scope of permissible actions and points to the prior moral duties, necessary to officials. In the Preamble of the Code some direct references to humanism are given. To us, the humanist dimension is very important for professional ethics.

Universities all over the world are defenders of humanism. We intend to continue the academic investigation of humanism, its forms and social role. Therefore, we are ready to participate in debates on the essence of humanism in a modern and post-modern society.

There is a social request for a system of secular humanist education with an emphasis on ethical knowledge. We could create an educational programme 'Secular Humanist Principles' for schools and colleges. It could be applied, for instance, to the Tolstoy school in Tula. In this way we could promote an alternative education in Russia.

We would like to join the European Humanist Professionals. There is a common area of work - moral and social education. Above that, one has to provide Russian social workers with 1) Teaching and learning about human rights 2) a strategy of right decision-making in the spirit of humanism 3) methods of psychological rehabilitation for social workers.

The social worker has a lot of contacts with people, depressed by need, alone and helpless. These social groups represent a moral problem. These situations demand rational, legal and humane decisions. The social worker is under certain moral obligations to seek for such a decision. He can not behave intuitively. Taking on himself a responsibility for others, the social worker experiences a feeling of guilt, or becomes indifferent to human sufferings. That's why he is in need of psychological aid and human sympathy.

Humanism does not accept the inequality of men and women. But there are some people who have important moral standing in society, they are politicians, employers, teachers, social workers. The inhumanity of their activity is too great a cost for society.