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Secularism may refer to any worldview or principle which defines the secular at a given context, and prioritizes, justifies or promotes it over the non-secular. [1] [2]


Secularism has a broad range of meaning. While its definition as the separation of religion from civic affairs and the state is the most common, [3] it may connote anticlericalism, atheism, naturalism, banishment of religious symbols from the public sphere and much more. [4]

As a philosophy, secularism seeks to interpret life on principles taken solely from the material world, without recourse to religion. It shifts the focus from religion to other "temporal" and "this-worldly" things, with emphasis on nature, reason, science, and development. [5]

In political terms, secularism is the principle of the separation of government institutions and persons mandated to represent the state from religious institutions and religious dignitaries (the attainment of such is termed secularity). [6] There are distinct traditions of secularism in the West, like the French and Anglo-American models, and beyond, as in India, [4] where the emphasis is more on tolerance for all religions rather than separation. The purposes and arguments in support of secularism vary widely, ranging from assertions that it is a crucial element of modernization, or that religion and traditional values are backward and divisive, to the claim that is the only guarantor of free religious exercise.

Dictionary definitions


The British writer George Holyoake (1817-1906) coined the term "secularism" in 1851 Holyoake2.JPG
The British writer George Holyoake (1817–1906) coined the term "secularism" in 1851
Italian law professor Alberico Gentili (1552-1608) first split secularism from canon law and Roman Catholic theology. Alberico Gentili.jpg
Italian law professor Alberico Gentili (1552–1608) first split secularism from canon law and Roman Catholic theology.

The term "secularism" was first used by the British writer George Holyoake in 1851. [11] 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." [12]

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". [13]

History of secularism

According to Phil Zuckerman and John R. Shook, "one can find numerous formulations, articulations, and examples of ideas that could be fairly classified with secularism amidst the assertions of various ancient Indian, Greek, Chinese, and Roman philosophers". [14] The departure from reliance on religious faith to reason and science marks the beginning of the secularization of education and society in history. Among the earliest documentations of a secular form of thought is seen in the Charvaka system of philosophy in India, which held direct perception, empiricism, and conditional inference as proper sources of knowledge, and sought to reject the prevailing religious practices of that time. [15] According to Domenic Marbaniang, Secularism emerged in the West with the establishment of reason over religious faith as human reason was gradually liberated from unquestioned subjection to the dominion of religion and superstition. [16] Secularism first appeared in the West in the classical philosophy and politics of ancient Greece, disappeared for a time after the fall of Greece, but resurfaced after a millennium and a half in the Renaissance and the Reformation. He writes:

An increasing confidence in human capabilities, reason, and progress, that emerged during the Italian Renaissance, together with an increasing distrust in organized and state supported religion during the Reformation, was responsible for the ushering of modernity during the Enlightenment, which brought all facets of human life including religion under the purview of reason and thus became responsible for the freeing of education, society, and state from the domination of religion; in other words, the development of modern secularism. [17]

Harvey Cox explains that the Enlightenment hailed Nature as the "deep reality" that transcended the corrupted man-made institutions of men. Consequently, the rights of man were not considered as God-given, but as the de facto benefits of Nature as revealed by Reason. [18]

Secularism draws its intellectual roots from Greek and Roman philosophers such as Zeno of Citium and Marcus Aurelius; from Enlightenment thinkers such as John Locke, Denis Diderot, Voltaire, Baruch Spinoza, James Madison, Thomas Jefferson, and Thomas Paine; and from more recent freethinkers atheists such as Matthew W. Dillahunty, Robert Ingersoll, Bertrand Russell, and Christopher Hitchens.

State secularism

Countries with state religion.
Buddhism Map of state religions.svg
Countries with state religion.

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 Halakha, Dominionism, 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. [19]

In his On Temporal Authority (1523), Martin Luther argued for the division of the church and the state. He specified two distinct powers: weltliches Regiment (German word for "the kingdom of the world", "the State"), and geistliches Regiment (German word for "the kingdom of God", "the Church"), and argued that citizens need only be subject to the ruler's edict as long as the edict conformed to God's divine will as revealed in the scriptures. [20]

Scholars, such as Jacques Berlinerblau of the Program for Jewish Civilization at the Edmund A. Walsh School of Foreign Service at Georgetown University, have argued that the 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 the relationship between the church and the state. Each secular government may find its own unique policy prescriptions for dealing with that concern (separation being one of those possible policies; French models, in which the state carefully monitors and regulates the church, being another). [21]

A major impact on the idea of state religious liberty came from the writings of John Locke who, in his A Letter Concerning Toleration, argued in favor of religious toleration. He argued that government must treat all citizens and all religions equally, and that it can restrict actions, but not the religious intent behind them. [22]

Maharaja Ranjeet Singh of the Sikh empire of the first half of the 19th century successfully established a secular rule in the Punjab. This secular rule respected members of all races and religions and it allowed them to participate without discrimination in Ranjeet Singh's darbar and he had Sikh, Muslim and Hindu representatives heading the darbar. [23] Ranjit Singh also extensively funded education, religion, and arts of various different religions and languages. [24]

Secularism is most often associated with the Age of Enlightenment in Europe and it plays a major role in Western society. The principles, but not necessarily the 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). [25]

In accord with the belief in the separation of church and state, secularists tend to prefer that politicians make decisions for secular rather than religious reasons. [26] 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. [27] [28]

Some Christian fundamentalists and scholars (notably in the United States) oppose secularism, often claiming that there is a "radical secularist" ideology being adopted in our current day and they see secularism as a threat to "Christian rights" [29] and national security. [30]

It has been argued that in the US, the concept of secularism has frequently been misinterpreted. Jacques Berlinerblau wrote that "Secularism must be the most misunderstood and mangled ism in the American political lexicon", and that the religious right purposefully equated it to Atheism, Communism and other ideologies since the 1970's. [31]

The most significant forces of religious fundamentalism in the contemporary world are Christian fundamentalism and Islamic fundamentalism. At the same time, one significant stream of secularism has come from religious minorities who see governmental and political secularism as integral to the preservation of equal rights. [32]

Some of the well known states that are often considered "constitutionally secular" are the United States, [33] France, [34] Mexico [35] South Korea, and Turkey although none of these nations have identical forms of governance with respect to religion. For example, in India, secularism includes state involvement in religions, while in France, secularism precludes state involvement in religion. [36] [37]

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, it has been claimed that surveys done by Pew Research Center show Americans as generally being more comfortable with religion playing a major role in public life, while in Europe the impact of the church on public life is declining. [38]

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. [39] 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.

Sociologist Peter L. Berger maintained that the modern world can no longer be described as being secular or becoming increasingly secular, instead it can best be described as being pluralistic. [40]

Secular ethics

George Holyoake's 1896 publication English Secularism describes secularism as follows:

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. [41]

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 in the West is often described as "secular". The work of well known moral philosophers such as Derek Parfit and Peter Singer, and even the whole field of contemporary bioethics, have been described as explicitly secular or non-religious. [42] [43] [44] [45]

Secularism in late 20th century political philosophy

It can be seen by many of the organizations (NGOs) for secularism that they prefer to define secularism as the common ground for all life stance groups, religious or atheistic, to thrive in a society that honors freedom of speech and conscience. An example of that is the National Secular Society in the UK. This is a common understanding of what secularism stands for among many of its activists throughout the world. However, many scholars of Christianity and conservative politicians seem to interpret secularism more often than not, as an antithesis of religion and an attempt to push religion out of society and replace it with atheism or a void of values, nihilism. This dual aspect (as noted above in "Secular ethics") has created difficulties in political discourse on the subject. It seems that most political theorists in philosophy following the landmark work of John Rawl's Theory of Justice in 1971 and its following book, Political Liberalism (1993), [46] would rather use the conjoined concept overlapping consensus rather than secularism. In the latter Rawls holds the idea of an overlapping consensus as one of three main ideas of political liberalism. He argues that the term secularism cannot apply;

But what is a secular argument? Some think of any argument that is reflective and critical, publicly intelligible and rational, as a secular argument; [...], Nevertheless, a central feature of political liberalism is that it views all such arguments the same way it views religious ones, and therefore these secular philosophical doctrines do not provide public reasons. Secular concepts and reasoning of this kind belong to first philosophy and moral doctrine, and fall outside the domain of the political. [46]

Still, Rawl's theory is akin to Holyoake's vision of a tolerant democracy that treats all life stance groups alike. Rawl's idea it that it is in everybody's own interest to endorse "a reasonable constitutional democracy" with "principles of toleration". His work has been highly influential on scholars in political philosophy and his term, overlapping consensus, seems to have for many parts replaced secularism among them. In textbooks on modern political philosophy, like Colin Farelly's, An Introduction to Contemporary Political Theory, [47] and Will Kymlicka's, Contemporary Political Philosophy, [48] the term secularism is not even indexed and in the former it can be seen only in one footnote. However, there is no shortage of discussion and coverage of the topic it involves. It is just called overlapping consensus, pluralism , multiculturalism or expressed in some other way. In The Oxford Handbook of Political Theory, [49] there is one chapter called "Political secularism", by Rajeev Bhargava. It covers secularism in a global context, and starts with this sentence: "Secularism is a beleaguered doctrine."

See also


    Related Research Articles

    Secular humanism is a philosophy or life stance that embraces human reason, secular ethics, and philosophical naturalism while specifically rejecting religious dogma, supernaturalism, and superstition as the basis of morality and decision making.

    National Secular Society organization

    The National Secular Society (NSS) is a British campaigning organisation that promotes secularism and the separation of church and state. It holds that no one should gain advantage or disadvantage because of their religion or lack of it. It was founded by Charles Bradlaugh in 1866 and is now a member organisation of Humanists International, endorsing the Amsterdam Declaration 2002.

    In sociology, secularization is the transformation of a society from close identification with religious values and institutions toward nonreligious values and secular institutions. The secularization thesis expresses to the idea that as societies progress, particularly through modernization and rationalization, religious authority diminishes in all aspects of social life and governance.

    Secularity is the state of being separate from religion, or of not being exclusively allied with or against any particular religion.

    Nontheism or non-theism is a range of both religious and nonreligious attitudes characterized by the absence of espoused belief in a God or gods. Nontheism has generally been used to describe apathy or silence towards the subject of God and differs from an antithetical, explicit atheism. Nontheism does not necessarily describe atheism or disbelief in God; it has been used as an umbrella term for summarizing various distinct and even mutually exclusive positions, such as agnosticism, ignosticism, ietsism, skepticism, pantheism, atheism, strong or positive atheism, implicit atheism, and apatheism. It is in use in the fields of Christian apologetics and general liberal theology.

    Secularism in France Separation of church and state in France

    Secularism is a constitutional principle of France. Article 1 of the French Constitution is commonly interpreted as discouraging religious involvement in government affairs, especially religious influence in the determination of state policies; it also forbids government involvement in religious affairs, and especially prohibits government influence in the determination of religion. Secularism in France does not preclude a right to the free exercise of religion.

    George Holyoake British secularist, co-operator, and newspaper editor

    George Jacob Holyoake was an English secularist, co-operator, and newspaper editor. He coined the term "secularism" in 1851 and "jingoism" in 1878. He edited a secularist paper, the Reasoner, from 1846 to June 1861, and a co-operative paper, The English Leader, from 1864 to 1867.

    With the Forty-second Amendment of the Constitution of India enacted in 1976, the Preamble to the Constitution asserted that India is a secular nation. Officially, secularism has always inspired modern India. In practice, unlike Western notions of secularism, India's secularism does not separate religion and state. The Indian Constitution has allowed extensive interference of the state in religious affairs.

    Criticism of atheism is criticism of the concepts, validity, or impact of atheism, including associated political and social implications. Criticisms include positions based on the history of science, philosophical and logical criticisms, findings in the natural sciences, theistic apologetic arguments, arguments pertaining to ethics and morality, the effects of atheism on the individual, or the assumptions that underpin atheism.

    Jewish secularism Secularism in Jewish context

    Jewish secularism refers to secularism in a particularly Jewish context, denoting most often the definition of Jewishness without recourse to religion. Jewish Secularist ideologies first arose in the latter third of the 19th century, and reached the apogee of their influence in the interwar period.

    Atheism is, in the broadest sense, an absence of belief in the existence of deities. Less broadly, atheism is a rejection of the belief that any deities exist. In an even narrower sense, atheism is specifically the position that there are no deities. Atheism is contrasted with theism, which, in its most general form, is the belief that at least one deity exists.

    Islam and secularism Relationship between Islam and Secularism

    Secularism has been a controversial concept in Islamic political thought, owing in part to historical factors and in part to the ambiguity of the concept itself. In the Muslim world, the notion has acquired strong negative connotations due to its association with removal of Islamic influences from the legal and political spheres under foreign colonial domination, as well as attempts to restrict public religious expression by some secularist nation states. Thus, secularism has often been perceived as a foreign ideology imposed by invaders and perpetuated by post-colonial ruling elites, and understood as equivalent to irreligion or anti-religion.

    Postsecularism refers to a range of theories regarding the persistence or resurgence of religious beliefs or practices in the present. The "post-" may refer to after the end of secularism or after the beginning of secularism.

    William Chilton, was a printer, Owenite, evolutionist, and co-founder with Charles Southwell of The Oracle of Reason, which claimed to be the world's first avowedly atheist journal.

    Austin Dacey is an American philosopher, writer, and human rights activist whose work concerns secularism, religion, freedom of expression, and freedom of conscience. He is the author of The Secular Conscience: Why Belief Belongs in Public Life, The Future of Blasphemy: Speaking of the Sacred in an Age of Human Rights, and a 2006 New York Times op-ed entitled "Believing in Doubt," which criticized the ethical views of Pope Benedict. He is a representative to the United Nations for the International Humanist and Ethical Union and the creator and director of The Impossible Music Sessions.

    Irreligion in the United Kingdom refers to the prevalence of agnosticism, atheism, nontheism, secular humanism, and generally, the absence, indifference to, or rejection of religion in the country. Historically, the growth of irreligion in the UK has followed a European-wide pattern of secularisation.

    Secular liberalism is a form of liberalism in which secularist principles and values, and sometimes non-religious ethics, are especially emphasised. It supports the separation of religion and state. Moreover, secular liberals are usually advocates of liberal democracy and the open society as models for organising stable and peaceful societies.

    Principled Distance

    Principled Distance is a new model of secularism given by Rajeev Bhargava. the separation of government institutions and persons mandated to represent the state from religious institutions and religious dignitaries. He says that Indian secularism did not erect a strict wall of separation, but proposed a 'principled distance' between religion and state. Moreover, by balancing the claims of individuals and religious communities, it never intended a bludgeoning privatization of religion. In India, secularism means equal treatment of all religions. Religion in India continues to assert its political authority in matters of personal law. The western model of secularism is criticized in India for being an outdated concept as Rajeev argued that since Western model was developed when society was more homogeneous but since in the era of globalization, society is becoming more heterogeneous therefore a new concept, suitable for the present situation, is needed. He even argued that since Europe itself is no more homogeneous hence West should also follow the principled distance model which on one hand respects the diversity and at the same time empowers the state to interfere in case of any discrimination in the name of religion.

    In sociology, desecularization is the proliferation or growth of religion, usually after a period of prior secularization. The theory of desecularization is reactionary to the older theory known as The Secularization Thesis, which posits a gradual decline religion to a point of extinction. In the last few decades, scholars have pointed to continued church attendance in Western countries, the rise in religious fundamentalism, and the prevalence of religious conflict as evidence of the continued relevance of religion in the modern world. A former proponent of the earlier secularization thesis, Peter L. Berger, has now expressed his support for the newer theory, stating that the world today "is as furiously religious as it ever was".


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    Further reading

    Secular ethics
    Secular society

    See also the references list in the article on secularization

    Secular state