Secular society

For other uses, see Secular (disambiguation).

Secularism is the principle of separation of government institutions, and the persons mandated to represent the State, from religious institutions and religious dignitaries. In one sense, secularism may assert the right to be free from religious rule and teachings, and the right to freedom from governmental imposition of religion upon the people within a state that is neutral on matters of belief. (See also separation of church and state and Laïcité.) In another sense, it refers to the view that human activities and decisions, especially political ones, should be unbiased by religious influence.[1] (See also public reason.)

Secularism draws its intellectual roots from Greek and Roman philosophers such as Marcus Aurelius and Epicurus; medieval Muslim polymaths such as Ibn Rushd; Enlightenment thinkers such as Denis Diderot, Voltaire, Baruch Spinoza, John Locke, James Madison, Thomas Jefferson, and Thomas Paine; and more recent freethinkers, agnostics, and atheists such as Robert Ingersoll and Bertrand Russell.

The purposes and arguments in support of secularism vary widely. In European laicism, it has been argued that secularism is a movement toward modernization, and away from traditional religious values (also known as secularization). This type of secularism, on a social or philosophical level, has often occurred while maintaining an official state church or other state support of religion. In the United States, some argue that state secularism has served to a greater extent to protect religion and the religious from governmental interference, while secularism on a social level is less prevalent.[2][3] Within countries as well, differing political movements support secularism for varying reasons.[4]

Overview

The term "secularism" was first used by the British writer George Jacob Holyoake in 1851.[5] Although the term was new, the general notions of freethought on which it was based had existed throughout history. In particular, early secular ideas involving the separation of philosophy and religion can be traced back to Ibn Rushd (Averroes) and the Averroism school of philosophy.[6][7]

Holyoake invented the term "secularism" to describe his views of promoting a social order separate from religion, without actively dismissing or criticizing religious belief. An agnostic himself, Holyoake argued that "Secularism is not an argument against Christianity, it is one independent of it. It does not question the pretensions of Christianity; it advances others. Secularism does not say there is no light or guidance elsewhere, but maintains that there is light and guidance in secular truth, whose conditions and sanctions exist independently, and act forever. Secular knowledge is manifestly that kind of knowledge which is founded in this life, which relates to the conduct of this life, conduces to the welfare of this life, and is capable of being tested by the experience of this life."[8]

Barry Kosmin of the Institute for the Study of Secularism in Society and Culture breaks modern secularism into two types: hard and soft secularism. According to Kosmin, "the hard secularist considers religious propositions to be epistemologically illegitimate, warranted by neither reason nor experience." However, in the view of soft secularism, "the attainment of absolute truth was impossible and therefore skepticism and tolerance should be the principle and overriding values in the discussion of science and religion."[9]

State secularism

Main article: Secular state


In political terms, secularism is a movement towards the separation of religion and government (often termed the separation of church and state). This can refer to reducing ties between a government and a state religion, replacing laws based on scripture (such as the Torah and Sharia law) with civil laws, and eliminating discrimination on the basis of religion. This is said to add to democracy by protecting the rights of religious minorities.[10]

Other scholars, such as Jacques Berlinerblau of the Program for Jewish Civilization at Georgetown University, have argued separation of church and state is but one possible strategy to be deployed by secular governments. What all secular governments, from the democratic to the authoritarian, share is a concern about relations between church and state, Each secular government may find its own unique policy prescriptions for dealing with that concern (separation being but one of those possible policies. French models in which the state carefully monitors and regulates the church being another) [11]

Maharaja Ranjeet Singh of the Sikh empire of the first half 19th century successfully established a secular rule in the Punjab. This secular rule allowed members of all races and religions to be respected and to participate without discrimination in Ranjeet Singh darbar and he had Sikh, a Muslim and a Hindu representatives heading the darbar.[12] Ranjit Singh also extensively funded education, religion, and arts of various different religions and languages.[13]

Secularism is often associated with the Age of Enlightenment in Europe and plays a major role in Western society. The principles, but not necessarily practices, of separation of church and state in the United States and Laïcité in France draw heavily on secularism. Secular states also existed in the Islamic world during the Middle Ages (see Islam and secularism).[14]

Due in part to the belief in the separation of church and state, secularists tend to prefer that politicians make decisions for secular rather than religious reasons.[15] In this respect, policy decisions pertaining to topics like abortion, contraception, embryonic stem cell research, same-sex marriage, and sex education are prominently focused upon by American secularist organizations such as the Center for Inquiry.[16][17]

Most major religions accept the primacy of the rules of secular, democratic society but may still seek to influence political decisions or achieve specific privileges or influence through church-state agreements such as a concordat. Many Christians support a secular state, and may acknowledge that the conception has support in Biblical teachings, particularly the statement of Jesus in the Book of Luke: "Then give to Caesar what is Caesar's, and to God what is God's.". However, some Christian fundamentalists (notably in the United States) oppose secularism, often claiming that there is a "radical secularist" ideology being adopted in current days and see secularism as a threat to "Christian rights"[18] and national security.[19] The most significant forces of religious fundamentalism in the contemporary world are Fundamentalist Christianity and Fundamentalist Islam. At the same time, one significant stream of secularism has come from religious minorities who see governmental and political secularism as integral to preserving equal rights.[20]

Some of the well known states that are often considered "constitutionally secular" are USA,[21] France, India,[22] Mexico[23] South Korea, and Turkey although none of these nations have identical forms of governance.

Secular society

In studies of religion, modern Democracies are generally recognized as secular. This is due to the near-complete freedom of religion (beliefs on religion generally are not subject to legal or social sanctions), and the lack of authority of religious leaders over political decisions. Nevertheless, religious beliefs are widely considered[by whom?] a relevant part of the political discourse in many of these countries[which?]. This contrasts with other Western countries[which?] where religious references are generally considered out-of-place in mainstream politics.

The aspirations of a secular society could characterize a secular society as one which:

  1. Refuses to commit itself as a whole to any one view of the nature of the universe and the role of man in it.
  2. Is not homogeneous, but is pluralistic.
  3. Is tolerant. It widens the sphere of private decision-making.
  4. While every society must have some common aims, which implies there must be agreed on methods of problem-solving, and a common framework of law; in a secular society these are as limited as possible.
  5. Problem solving is approached rationally, through examination of the facts. While the secular society does not set any overall aim, it helps its members realize their aims.
  6. Is a society without any official images. Nor is there a common ideal type of behavior with universal application.

Positive Ideals behind the secular society:

  1. Deep respect for individuals and the small groups of which they are a part.
  2. Equality of all people.
  3. Each person should be helped to realize their particular excellence.
  4. Breaking down of the barriers of class and caste.[24]

Modern sociology has, since Max Weber, often been preoccupied with the problem of authority in secularized societies and with secularization as a sociological or historical process.[25] Twentieth-century scholars whose work has contributed to the understanding of these matters include Carl L. Becker, Karl Löwith, Hans Blumenberg, M. H. Abrams, Peter L. Berger, Paul Bénichou and D. L. Munby, among others.

Some societies become increasingly secular as the result of social processes, rather than through the actions of a dedicated secular movement; this process is known as secularization.

Secular ethics

Main articles: Secular ethics and Secular religion

George Holyoake's 1896 publication English Secularism defines secularism as:

Secularism is a code of duty pertaining to this life, founded on considerations purely human, and intended mainly for those who find theology indefinite or inadequate, unreliable or unbelievable. Its essential principles are three: (1) The improvement of this life by material means. (2) That science is the available Providence of man. (3) That it is good to do good. Whether there be other good or not, the good of the present life is good, and it is good to seek that good.[26]

Holyoake held that secularism and secular ethics should take no interest at all in religious questions (as they were irrelevant), and was thus to be distinguished from strong freethought and atheism. In this he disagreed with Charles Bradlaugh, and the disagreement split the secularist movement between those who argued that anti-religious movements and activism was not necessary or desirable and those who argued that it was.

Contemporary ethical debate is often described as "secular", with the work of Derek Parfit and Peter Singer, and even the whole field of contemporary bioethics, having been described or self-described as explicitly secular or non-religious.[27][28][29][30]

Interpretation of Secularism

It has been argued that the definiton of secularism has frequently been misinterpreted.[31][32] In a 2012 Huffington Post article titled Secularism Is Not Atheism, Jacques Berlinerblau, Director of the Program for Jewish Civilization at the Edmund A. Walsh School of Foreign Service at Georgetown University, wrote that "Secularism must be the most misunderstood and mangled ism in the American political lexicon. Commentators on the right and the left routinely equate it with Stalinism, Nazism and Socialism, among other dreaded isms. In the United States, of late, another false equation has emerged. That would be the groundless association of secularism with atheism. The religious right has profitably promulgated this misconception at least since the 1970s."[31]

Secularist website Concordat Watch also backed the notion that secularism has at times been mistaken as a word that reflects one's personal religious views, stating that "Some opponents of church-state separation redefine “secularism” as “state neutrality” to allow their group, among others, to get state funding. Others try to discredit it by conflating “secularism” with “atheism”. But it's a political, rather than a religious doctrine and its purpose is to help level the playing field in order to give a better chance for human rights."[32]

Organizations

Groups such as the National Secular Society (United Kingdom) and Americans United campaign for secularism are often supported by Humanists. In 2005, the National Secular Society held the inaugural "Secularist of the Year" awards ceremony. Its first winner was Maryam Namazie, of the Worker-Communist Party of Iran. And of the Council of Ex-Muslims of Britain[33] which aims to break the taboo that comes with renouncing Islam and to oppose apostasy laws and political Islam.[34]

Another secularist organization is the Secular Coalition for America. The Secular Coalition for America lobbies and advocates for separation of church and state as well as the acceptance and inclusion of Secular Americans in American life and public policy. While Secular Coalition for America is linked to many secular humanistic organizations and many secular humanists support it, as with the Secular Society, some non-humanists support it.

Local organizations work to raise the profile of secularism in their communities and tend to include secularists, freethinkers, atheists, agnostics, and humanists under their organizational umbrella.

Student organizations, such as the Toronto Secular Alliance, try to popularize nontheism and secularism on campus. The Secular Student Alliance is an educational nonprofit that organizes and aids such high school and college secular student groups.

In Turkey, the most prominent and active secularist organization is Atatürk Thought Association (ADD), which is credited for organizing the Republic Protests – demonstrations in the four largest cities in Turkey in 2007, where over 2 million people, mostly women, defended their concern in and support of secularist principles introduced by Mustafa Kemal Atatürk.

Leicester Secular Society founded in 1851 is the world's oldest secular society.

See also

Contrast

References

Further reading

Secular ethics
  • Berlinerblau, Jacques (2005) "The Secular Bible: Why Nonbelievers Must Take Religion Seriously" ISBN 0-521-61824-X
  • Berlinerblau, Jacques (2012) "How to be Secular: A Call to Arms for Religious Freedom" ISBN 978-0-547-47334-5
  • Boyer, Pascal (2002). Religion Explained: The Evolutionary Origins of Religious Thought. ISBN 0-465-00696-5
  • Cliteur, Paul (2010). The Secular Outlook: In Defense of Moral and Political Secularism. ISBN 978-1-4443-3521-7
  • Dacey, Austin (2008). The Secular Conscience: Why belief belongs in public life. ISBN 978-1-59102-604-4
  • Holyoake, G.J. (1898). The Origin and Nature of Secularism. London: Watts & Co., Reprint: ISBN 978-1-174-50035-0
  • Jacoby, Susan (2004). Freethinkers: a history of American secularism. New York: Metropolitan Books. ISBN 0-8050-7442-2
  • Nash, David (1992). Secularism, Art and Freedom. London: Continuum International. ISBN 0-7185-1417-3 (paperback published by Continuum, 1994: ISBN 0-7185-2084-X)
  • Online version
  • Royle, Edward (1980). Radicals, Secularists and Republicans: popular freethought in Britain, 1866–1915. Manchester: Manchester University Press. ISBN 0-7190-0783-6
  • Asad, Talal (2003). Formations Of The Secular: Christianity, Islam, Modernity. Stanford University Press. ISBN 0-8047-4768-7
  • Taylor, Charles (2007). A Secular Age. Cambridge: The Belknap Press of Harvard University Press. ISBN 978-0-674-02676-6
Secular society

See also the references list in the article on secularization

  • Berger, Peter L. (1967) The Sacred Canopy: Elements of a Sociological Theory of Religion. Garden City, NY: Doubleday. 1990 edition: ISBN 978-0-385-07305-9.
  • Chadwick, Owen (1975). The Secularization of the European mind in the nineteenth century. Cambridge University Press. ISBN 978-0-521-39829-9
  • Cox, Harvey (1965). The Secular City: Secularization and Urbanization in Theological Perspective. Edition from 1990: ISBN 978-0-02-031155-3
  • Kosmin, Barry A. and Ariela Keysar (2007). Secularism and Secularity: Contemporary International Perspectives. Institute for the Study of Secularism in Society and Culture. ISBN 978-0-9794816-0-4; ISBN 0-9794816-0-0
  • Martin, David (1978). A General Theory of Secularization. Oxford: Blackwell. ISBN 0-631-18960-2
  • Martin, David (2005). On Secularization: Towards a Revised General Theory. Aldershot: Ashgate. ISBN 0-7546-5322-6
  • McLeod, Hugh (2000). Secularisation in Western Europe, 1848–1914. Basingstoke: Macmillan. ISBN 0-333-59748-6
  • Wilson, Bryan (1969). Religion in Secular Society. London: Penguin.
  • King, Mike (2007). Secularism. The Hidden Origins of Disbelief. Cambridge: James Clarke & Co. ISBN 978-0-227-17245-2
Secular state
  • Adıvar, Halide Edip (1928). The Turkish Ordeal. The Century Club. ISBN 0-8305-0057-X
  • Benson, Iain (2004). Considering Secularism in Farrows, Douglas(ed.). Recognizing Religion in a Secular Society McGill-Queens Press. ISBN 0-7735-2812-1
  • Berlinerblau, Jacques (2012) "How to be Secular: A Call to Arms for Religious Freedom" ISBN 978-0-547-47334-5
  • Blancarte, Roberto (2006). Religion, church, and state in contemporary Mexico. in Randall, Laura (ed.). Changing structure of Mexico: political, social, and economic prospects. [Columbia University Seminar]. 2nd. ed. M.E. Sharpe. Chapter 23, pp. 424–437. ISBN 978-0-7656-1405-6.
  • Cinar, Alev (2006). Modernity, Islam, and Secularism in Turkey: Bodies, Places, and Time. University of Minnesota Press. ISBN 0-8166-4411-X
  • Cliteur, Paul (2010). The Secular Outlook: In Defense of Moral and Political Secularism. ISBN 978-1-4443-3521-7
  • Juergensmeyer, Mark (1994). The New cold war?: religious nationalism confronts the secular state. University of California Press. ISBN 0-520-08651-1
  • Schmitt, Karl M. (1962). Catholic adjustment to the secular state: the case of Mexico, 1867–1911. , Vol.48 (2), July, pp. 182–204.
  • Urban, Greg (2008). The circulation of secularism. , Vol. 21, (1–4), December. pp. 17–37.

External links

  • "Considering Secularism"
  • Secularism 101: Religion, Society, and Politics
  • SecularSites
  • SSRC Blog on Secularism, Religion, and the Public Sphere
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