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In the history of Spanish constitutionalism, progressive texts have included several provisions of a secular character, as in the case of the draft federal Constitution of 1873 and, especially, the Republican Constitution of 1931 and the various regulations adopted during the Second Republic, as well as the period of the Sexenio Democrático, in contrast to the setback of the Restoration period and, particularly, the Franco period, during which Catholicism became the official State religion, as part of the special treatment which the Catholic Church obtained in its relations with the State. The current Constitution of 1978 restored the secular spirit of the Republican period within a framework of respectful relations with the Catholic Church. In this context, the successive democratic governments have devised their educational policies, in which secular principles have depended on the political colour of the various cabinets and the distribution of parliamentary seats, against the background of the agreements between the Spanish State and the Holy See of 1979. ; En la historia del constitucionalismo español, los textos progresistas contemplan diversas disposiciones de carácter laicista, como es el caso del proyecto de Constitución federal de 1873 y, especialmente, la Constitución republicana de 1931 y las distintas disposiciones legislativas aprobadas durante la II República, además de la etapa del Sexenio democrático, en contraposición con el retroceso que representa la época de la Restauración y particularmente el franquismo, en el que el catolicismo se convierte en la religión oficial del Estado, de acuerdo con el especial tratamiento que consigue la Iglesia en sus relaciones con el Estado. La actual Constitución de 1978 retoma el espíritu laico de la etapa republicana en el marco de unas relaciones de respeto con la Iglesia católica. En este contexto, los gobiernos democráticos han elaborado sus políticas educativas, en las que los principios laicos dependen del color político de los gabinetes ministeriales y ...

En la historia del constitucionalismo español, los textos progresistas contemplan diversas disposiciones de carácter laicista, como es el caso del proyecto de Constitución federal de 1873 y, especialmente, la Constitución republicana de 1931 y las distintas disposiciones legislativas aprobadas durante la II República, además de la etapa del Sexenio democrático, en contraposición con el retroceso que representa la época de la Restauración y particularmente el franquismo, en el que el catolicismo se convierte en la religión oficial del Estado, de acuerdo con el especial tratamiento que consigue la Iglesia en sus relaciones con el Estado. La actual Constitución de 1978 retoma el espíritu laico de la etapa republicana en el marco de unas relaciones de respeto con la Iglesia católica. En este contexto, los gobiernos democráticos han elaborado sus políticas educativas, en las que los principios laicos dependen del color político de los gabinetes ministeriales y el reparto de escaños parlamentarios, en el marco de los Acuerdos entre el Estado y la Santa Sede de 1979. ; In the history of Spanish constitutionalism, progressive texts have included several provisions of a secular character, as in the case of the draft federal Constitution of 1873 and, especially, the Republican Constitution of 1931 and the various regulations adopted during the Second Republic, as well as the period of the Sexenio Democrático, in contrast to the setback of the Restoration period and, particularly, the Franco period, during which Catholicism became the official State religion, as part of the special treatment which the Catholic Church obtained in its relations with the State. The current Constitution of 1978 restored the secular spirit of the Republican period within a framework of respectful relations with the Catholic Church. In this context, the successive democratic governments have devised their educational policies, in which secular principles have depended on the political colour of the various cabinets and the distribution of parliamentary seats, against the background of the agreements between the Spanish State and the Holy See of 1979.

This paper proposes that Secularity is not only a political model that prescribes a separa-tion between the State & the Churches, but a model that entails a complete scheme of thought, a very intellectual project, which must be considered in contrast & opposition with other doctrines. In this way, the author offers a definition of the minimal content of a Secular project. Adapted from the source document.

In this paper, the author vindicates the idea of a secular Ethics, proudly stressed as an independent domain facing the religious claims. This idea is shaped in a positive way & finds its foundation in the concept of human dignity. To achieve this goal, the paper analyses the idea of human dignity in its relationship with the concept of autonomy, following both of them since Picco della Mirandola's work to Immanuel Kant's philosophy. Adapted from the source document.

The issue of Secularism has reappeared as one of the central themes in the contemporary political debate in several European countries. In this context, the author argues that this debate is linked, in countries like Spain, to a confusing understanding of the political meaning of the essentials of Secularism. This paper explores the ambiguities of this debate of today, & says that the construction of an answer in defense of Secularismn is conditioned to a deep understanding of the hostile positions against it. Adapted from the source document.

This paper examines the legal & political justification for imposing restrictions to freedom of speech, just for the cause of protect communitarian religious belief. Through examination of some paradigmatic examples, the author makes the defense of a radical liberalism that entails the claim of a complete secular State. In this very, religious freedom must be seen as a negative liberty. Adapted from the source document.

Este artículo propone una redefinición de algunos conceptos a partir del análisis de la política religiosa de la Segunda República. La contextualización del caso español en el entorno mediterráneo, la matización de posturas o el acercamiento a las percepciones sociales ante las decisiones de los gobernantes republicanos pueden ayudar a delimitar con precisión unas medidas rodeadas de gran polémica. Se plantea en esencia una distinción entre política laica y política anticlerical desde el estudio de las disposiciones adoptadas en materia religiosa por los gobernantes del primer bienio republicano. La mayor parte de dichas resoluciones se adscriben al ámbito del laicismo, huyendo de caracterizaciones simplistas que acuden a términos como sectarismo o antirreligiosidad. Con ello se persigue contribuir a un balance ajustado del periodo republicano. ; This article proposes a redefinition of certain concepts through the analysis of religious policy during the Second Republic. A number of highly controversial measures may be better understood by taking into account the Mediterranean context, pinpointing the various attitudes and positions, or examining more closely social perceptions regarding decisions made by Republican governments. In essence, a distinction needs to be drawn between secular and anticlerical policy, by studying the provisions adopted in religious affairs by the administrations of the first two-year period of the Second Republic. Most of these decisions are of a secular nature, avoiding simplistic descriptions containing terms such as sectarianism and antireligiousness. In short, this article aims to contribute towards an accurate assessment of the Republican period.

This article proposes a redefinition of certain concepts through the analysis of religious policy during the Second Republic. A number of highly controversial measures may be better understood by taking into account the Mediterranean context, pinpointing the various attitudes and positions, or examining more closely social perceptions regarding decisions made by Republican governments. In essence, a distinction needs to be drawn between secular and anticlerical policy, by studying the provisions adopted in religious affairs by the administrations of the first two-year period of the Second Republic. Most of these decisions are of a secular nature, avoiding simplistic descriptions containing terms such as sectarianism and antireligiousness. In short, this article aims to contribute towards an accurate assessment of the Republican period. ; Este artículo propone una redefinición de algunos conceptos a partir del análisis de la política religiosa de la Segunda República. La contextualización del caso español en el entorno mediterráneo, la matización de posturas o el acercamiento a las percepciones sociales ante las decisiones de los gobernantes republicanos pueden ayudar a delimitar con precisión unas medidas rodeadas de gran polémica. Se plantea en esencia una distinción entre política laica y política anticlerical desde el estudio de las disposiciones adoptadas en materia religiosa por los gobernantes del primer bienio republicano. La mayor parte de dichas resoluciones se adscriben al ámbito del laicismo, huyendo de caracterizaciones simplistas que acuden a términos como sectarismo o antirreligiosidad. Con ello se persigue contribuir a un balance ajustado del periodo republicano.

Las luchas internas, los golpes de Estado, el triunfo del secularismo con el Ba't y el papel preponderante de la minoría 'alawí ocasionaron la oposición de los fundamentalistas musulmanes, primero de los Hermanos Musulmanes, luego participaron otros grupos. La aspiración básica de los islamistas es acabar con el secularismo, con el predominio de los 'alawíes sobre la mayoría sunní y fundar un Estado islámico donde se aplique la šaria. Los medios que han utilizado los fundamentalistas son la violencia, el terrorismo y la lucha armada. Estos enfrentamientos se han manifestado también en la lucha de clases y en el antagonismo ciudad-campo. ; Internal fighting, coup d 'états, the triumph of secularism under the Ba'th, and the leading role of the 'alawi minority, caused the Islamic fundamentalist opposition. It was first led by the Muslim Brothers, and later other groups participated. The islamiyyun's basic aspiration is to end secularism, stop the leading role of the 'alawis over the sunni majority, and to establish an Islamic State, in which the Shari'a would be fully applied. The means the fundamentalists have used are violence, terrorism, and the armed opposition. Class struggles and the antagonism city-rural areas, are other manifestations of the major framework of the conflict. .

Although Jose Ortega y Gasset's political thought shows clearly liberal-conservative tendencies, it was much criticised by the Spanish right wing, who rejected it on mainly religious grounds. His agnosticism, his defence of secularism & later his republicanism put off other right-wing thinkers, who were almost all Roman Catholic monarchists. However, it is impossible to understand the emergence of new traditions within the Spanish right wing without taking his intellectual contribution into account. References. Adapted from the source document.

La España de Carlos III, como el resto de la Europa católica del siglo xviii, fue escenario de interesantes novedades en el panorama religioso. La esfera política luchaba desde hacía tiempo por emanciparse de las tutelas eclesiásticas, pero es sólo en el siglo xviii cuando se puede hablar con propiedad de secularización de la política. En España, el regalismo tradicional adquirió nuevos bríos al mezclarse el sustrato autóctono con las ideas que provenían de Ñapóles y de Francia. Aún así, Carlos III se mostró tan cauteloso en sus relaciones con Roma que, a finales del siglo XVIII, el clero seguía disfrutando en España de unos privilegios más amplios que en la mayor parte de las naciones católicas.Charles III's Spain, like the rest of the catholic Europe in the 18th century, was the stage where interesting changes took place in the religious field. The political sphere fought a long time ago to become independent from the ecclesiastical paternity, but only in the 18th cetury was it possible to talk about secularism in politics. In Spain, the traditional regalism acquired new forcé when the new ideas from Naples and France mixed with a national basis. However, Charles III was so cautious in his relationship with the Román Church that, at the end of the century, the clergy in Spain enjoyed wider privileges than in other European kingdoms.