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By Lorenzo Zucca

Find out how to accommodate varied non secular practices and legislation inside of an earthly framework is likely one of the so much urgent and arguable difficulties dealing with modern eu public order. during this provocative contribution to the topic, Lorenzo Zucca argues that conventional types of secularism, targeting the connection of country and church, are out-dated and that in simple terms via embracing a brand new photograph of what secularism capacity can Europe flow ahead within the public reconciliation of its non secular diversity.

The booklet develops a brand new version of secularism compatible for Europe as a complete. the recent version of secularism is anxious with the best way glossy secular states take care of the presence of variety within the society. This new belief of secularism is extra suited for the ecu Union whose total target is to advertise a reliable, peaceable and unified monetary and political house ranging from a variety of diverse nationwide reports and views. the recent belief of secularism is additionally extra suited to the Council of Europe at huge, and particularly the eu courtroom of Human Rights which faces growing to be calls for for the popularity of freedom of faith in ecu states. the hot version doesn't shield secularism as an ideological place, yet goals to provide secularism as our universal constitutional culture in addition to the foundation for our universal constitutional destiny.

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Extra resources for A Secular Europe: Law and Religion in the European Constitutional Landscape

Example text

Homogeneity, however, is itself unstable because the natural freedom of thought with which we are endowed pushes us in different directions (as it was the case for Luther, Zwingli, and Calvin for example). Moreover, homogeneity has never been truly met amongst the people. 31 Tolerance as defined here supports a non-moralizing attitude towards diversity rather than one that divides the world in right and wrong beliefs a priori. But unfortunately there are instances in which tolerance leaves its place to unrestrained opposition and this entails a spiral of social polarization and ultimately violence.

The limits of knowledge through reason give rise to the necessity of imagination as a way of finding a new solution for the future. Can we really deal with this issue by applying old standards? Is it possible to solve the conundrum posed by Lautsi simply by applying a conception of secularism that does not take into account social and cultural traditions of one country? The presence of a symbol can be the starting point of a creative debate. Pupils may be asked whether they want to complement that symbol or whether they want to remove it.

Law and Tolerance (Lautsi Again) The best way to illustrate the practical difference of my approach is to use the Lautsi case again. There are three main aspects to take into account from my perspective: Firstly, the conflict should be regarded as an opportunity for knowledge. Is the crucifix in Italy a symbol of secularism as the state claims? The Italian government, for example, ‘attributed to the crucifix a neutral and secular meaning with reference to Italian history and tradition, which were 32 Archbishop’s Lecture: ‘Civil and Religious Laws in England: A Religious Perspective’.

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