Secularism and Religious Freedom

The limits of “religious” and “secular” life are disputed in many areas of the world. The controversy of marriage, death and controversy of same sex, and the degree of freedom of expression, as well as secondary collisions at the end of the twentieth century, are very functional in the national political agenda. The support of religious roles in public life provides several valuable public goods and provides a meaning of individuals and the meaning of identity. As such, they argue that they are unexpected, resistant and self-interest. Meanwhile, secularists provide the separation of the Church and the State, regardless of their religion and conviction, the best framework to support the rights and freedom of all citizens. 

Secular thinking is one of the basic assumptions of the social sciences. Many scholars believe that with the occupation of modernity, religious beliefs and practices will gradually lose their social status and relevance, and will affect the lives of believers. These forces include the rise of scientific rationalism, technological progress, and the functional differentiation of the state. Beginning in the 19th century, the state began to assume many social roles played by religion in the fields of health provision and education (Norris & Ingle hart, 2004). For most of the 20th century, these assumptions seemed to have been tested. The post-war period is characterized by the gradual secularization of social and cultural life in most Western liberal democracies, and all indicators of religious belief (including attendance, membership, and beliefs) are declining. However, with the end of the century, scholars have become more and more aware that religious power is far from disappearing and continues to have a huge impact on politics. Examples such as the Iranian Revolution in 1979, the rise of the Christian right in the United States, the collapse of atheist state power in the Soviet Union, and the rise of religious nationalism (such as Egypt, Turkey, India, and Pakistan) emphasized the many ways in which religion and politics intertwined. This “regression of religion” into public life raises questions about whether secularism is now in a state of crisis or may enter a “post-secular” stage (for these developments, see Beckford, 2012; Casanova, 1994; Hjelm, 2015; Micklethwaite and Wooldridge, 2009).

In a pluralist democratic society, both individuals and institutions should have the right to exercise their freedom of religion. Religious freedom should be extended unless there is a problem with public safety. However, when religious principles are consistent with secularism and cultural reliability, they are actively working to alleviate the freedom of religion. What is society that society is a society when secularism extinguishes religion? Is the light of faith, it is no longer the future of the future for the public forum. So it is considered as everyone has right choose and practice there religion as it is also mention in the constitution under the Article 25 states  that  everyone is equally entitled to freedom of practice, profess and propagate their religion our their religious affairs no one will be restricted.

Aishwarya Says:

I have always been against Glorifying Over Work and therefore, in the year 2021, I have decided to launch this campaign “Balancing Life”and talk about this wrong practice, that we have been following since last few years. I will be talking to and interviewing around 1 lakh people in the coming 2021 and publish their interview regarding their opinion on glamourising Over Work.

If you are interested in participating in the same, do let me know.

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