By Lorenzo Zucca
The right way to accommodate varied non secular practices and legislation inside of a mundane framework is without doubt one of the so much urgent and debatable difficulties dealing with modern eu public order. during this provocative contribution to the topic, Lorenzo Zucca argues that conventional versions of secularism, targeting the connection of country and church, are out-dated and that in simple terms through embracing a brand new photo of what secularism ability can Europe stream ahead within the public reconciliation of its spiritual diversity.
The booklet develops a brand new version of secularism compatible for Europe as a complete. the hot version of secularism is anxious with the way sleek secular states care for the presence of range within the society. This new belief of secularism is extra fitted to the eu Union whose total target is to advertise a solid, peaceable and unified fiscal and political house ranging from quite a lot of varied nationwide studies and views. the recent notion of secularism is additionally extra fitted to the Council of Europe at huge, and specifically the ecu courtroom of Human Rights which faces transforming into calls for for the popularity of freedom of faith in eu states. the recent version doesn't protect secularism as an ideological place, yet goals to provide secularism as our universal constitutional culture in addition to the root for our universal constitutional destiny.
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Additional resources for A Secular Europe: Law and Religion in the European Constitutional Landscape
I am aware that this double strategy may be regarded as not very neat, since it combines a more substantive idealist perspective that promotes communication with a thinner realist perspective that promotes coexistence. To put it in Gray’s terms, I suggest that the two faces of liberalism can be reconciled by assigning them different roles at different stages of deliberation and adjudication on the place of religion in the public sphere. More concretely, when devising general policies one should strive to promote communication while Two Conceptions of Secularism 25 The chapter is organized in the following way: in the ﬁrst section, I will compare and contrast AS’s diagnosis of strong religion as a threat to secular states with my diagnosis of religion as a symptom of the crisis within secular states.
What unites AS’s diagnosis and prognosis is the belief that strong religion is a disease to be eradicated and that secularism can be the cure. I believe, instead, that the central problem to be analysed here is the crisis of the secular state in its different European versions. All European states have experienced similar, though not identical, problems when regulating the place of diversity—religious or non-religious—in the public sphere. The crisis emerges as European states becomes less and less homogeneous and more and more diverse.
It also promotes a cognitive attitude geared towards the knowledge of the external world. When you know the object or person that is feared, you are able to apprehend it in a way that is not dangerous anymore. Perhaps our fear will disappear altogether as knowledge will have shown that there is no danger intrinsic to the external object or person triggering fear. So not only does fear protect us from danger, but it may also stimulate our knowledge of the external world which is yet unexplained.