Secularism: Difference between revisions

 

== Variations ==

 

Scholars identify several variations of political secularism in society. The strictest form, associated with the French [[Secularism in France|laique]] model, advocates a state that is both firmly and officially distanced from all religions and [[irreligion|non-religious philosophical convictions]] in all of its manifestations and official dealings, without exception. A more "[[secular humanism|humanistic]]" form is indifferent towards religions ''per se'' but also advocates for the states to operate on purely a rational basis of [[evidence-based policy]] and a focus on human needs and welfare, entailing non-discrimination between peoples of differing religions and non-religious philosophical convictions throughout society.<ref name="Dharma Darshan Ki Rooprekha">{{cite book |last1=Sharma |first1=Laxminidhi |title=Dharma Darshan Ki Rooprekha |date=2000 |publisher=Abhivyakti Prakashan |location=Allahabad |page=431}}</ref><ref name="Marbaniang 2005">{{cite thesis |type=MPhil |last=Marbaniang|first=Domenic |date=2005|title=Secularism in India: A Historical Analysis |institution=ACTS Academy of Higher Education}}</ref> A third "liberal" or "[[Pillarisation|pillarized]]" form of secularism holds that governments may in some instances express sympathy to, provide funding to, license state services to, or otherwise allow unique special treatment of religions (common in German-speaking and [[Benelux]] secular states), so long as states nevertheless treat these convictions equally, and are neither hostile nor preferential towards any particular set of religious or non-religious philosophical convictions such as [[secular humanism|humanists]].<ref name="Marbaniang 2005"/> In these countries, secular humanist organisations typically receive state funding according to the same funding formulas used to provide state funding to religious groups.<ref>{{cite web|url=https://understandinghumanism.org.uk/wp-content/uploads/2021/10/Humanism-becoming-the-mainstream.pdf|title=Humanism becoming the mainstream in Norway|work=Understanding Humanism|publisher=[[Humanists UK]]|date=October 2021|accessdate=22 May 2023|archive-date=22 May 2023|archive-url=https://web.archive.org/web/20230522114547/https://understandinghumanism.org.uk/wp-content/uploads/2021/10/Humanism-becoming-the-mainstream.pdf|url-status=live}}</ref> In Indian political discourse, the pejorative term [[pseudo-secularism]] is also used to highlight instances where it is believed that while the state purports to be secular, indifferent, or impartial towards religions, its policies in reality favor a particular religion over others.<ref name="Dharma Darshan Ki Rooprekha"/>

 

There are many principles that are associated with all forms of political secularism. It typically promotes legal equality between people of different religions, opposing a legal hierarchy on the basis of religious belief or lack of religious belief. It is also associated with a separation of church and state, considering these to be two distinct entities that should be treated separately. State supremacy is a secular principle that supports obedience to the [[rule of law]] over religious diktat or canon law, while internal constraint is a secular principle that opposes governmental control over one's personal life. Under political secularism, the government can enforce how people act but not what they believe. Similarly, freedom of thought is supported by secularism. Order is supported by secularists, specifically in that one's beliefs should not be permitted to disturb the civil peace. [[Religious tolerance]] is supported both for people of other religions and for a lack of piety demonstrated by members of one's own religion. Political secularism also supports [[reason]] as a virtue.{{Sfn|Berlinerblau|2021|pp=16–48}} Secularists also support freedom from religion as an extension to freedom of religion.{{Sfn|Berlinerblau|2021|pp=163–164}}

 

== History ==