It concludes by looking at how approaches shaped by theories of secularism may offer an opportunity to revive a broadly sociological approach to investigate these compelling issues. Keywords: religious pluralism , classic secularization theory , religiousness , John Locke , Jean—Jacques Rousseau , religion , policy. Oxford Scholarship Online requires a subscription or purchase to access the full text of books within the service.
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All Rights Reserved. OSO version 0. University Press Scholarship Online. Founding documents were the beginning of course but the first amendment in that seminal constitution, which has infinitely more authority than the dec of indep obviously keeps faith out of government. The past few weeks alone have offered numerous examples of attempts to stigmatize religious references in public debates. The sectarian secularists have defined once and for all what the U.
Pluralism offers a radically different account of the Republic. A pluralist welcomes all to the public square: Christians, Jews, Muslims, Buddhists, Hindus, and atheists alike. Pluralism does not seek to make the public square a hermetically sealed chamber, nor do pluralists ask believers to take off their faiths the instant they enter it.
Indeed, pluralists believe that such a sealing off is practically and philosophically impossible. From a pluralist perspective, religion can perhaps never be fully separated from politics. If one believes that all men and women are made in the image of a divine Creator, that will likely lead to a different set of principles from those that one would espouse if one believes that some people are innately better than others.
But those facts do not, from a pluralist perspective, mean that references to broader religious ideals are illegitimate. Instead of viewing religious belief as radioactive material — something that needs to be stuck in a lead coffin — pluralists argue that religious ideas, as well as other ones, have a place at the table.
These organizations attempt to dismantle unequal treatment of religious minorities including the non-religious by the dominant religious culture. I support these goals, and I commend their efforts. As a secular humanist, I would appreciate less religious language in political speeches, fewer religious symbols and less religious inequality in public schools, and recognition that not every humanitarian effort must be somehow connected to a religious community.
But there is something about these efforts that frustrates and confuses me, despite the good intentions. How I see the world and how I understand my place in it affect how I relate to others, where I put my energy and resources, how I confront obstacles and hardship, and how I experience joy. Religion is fundamental to humanity; it has been a driving force for action and change as far back as our records can take us. You do not have to believe in anything divine to recognize that religion — for better or for worse — has had a profound and unmatched influence on human history and development.
Beliefs, including atheism, remain an essential element of individual identity. Is it right, then, to remove religion from public view, to never talk about it, share it, teach it, scrutinize it, witness it, challenge it, or express it? Adding faith quotes: Participants identify additional religious or belief quotes and grounds for commitment IV on non-discrimination individual exercise for five minutes, followed by a reading by each participant of his or her added reference.
The main aim of this exercise is to enable faith actors to become defenders on the ground of a respectful and impartial approach to all religions and beliefs. The didactic aim of this exercise is to widen the cultural and spiritual foundation of modern human rights norms by grounding them in corresponding faith traditions. Inspiring: Participants are requested to think of an artistic expression from within their local culture that captures aspects of the commitment of equal treatment.
Facilitators would have prepared their own examples in advance. In this vein, please find here the example of a cartoon and calligraphy as well as music. Module 0: Introductory session.
Module 1: Freedom of conscience. Module 2: Inclusive interaction. Module 3: Constructive readings. Module 4: Religious or belief pluralism. Module 5: Women, girls and gender equality.
Module 6: Minority rights. Module 7: Incitement to hatred. Module 8: Continuous review. Module 9: Stigmatization and exclusion. Module Instrumentalization. Module Critical voices. Module Inclusivity through education. Module Children and youth. Module Impartiality. Module Non-coercion.
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