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In apologetic work below author compares the ideal types of secular ideology (being understood as superstition) and religious one (as faith in God), showing a competitive and conflictual nature of their interaction. The article demonstrates ideological and moral bankruptcy of secular worldview, his apophatic, negative pathos of pseudo freedom from one's duties and relations, and, as a result, from the meaning and true value of human life.The purpose of this document is to criticize the theology of political correctness, i.e. attempts to soften the adherence to Biblical principles of moral evaluation of the atheistic way of life, as well to criticize the false spirituality of New Age movement that would return a civilized consumer to the pagan deification of human instincts.Separation of Church and State, bought with the lives of thousands of Protestants, is one of the major achievements of Modern time. Solving the problem of moral degradation of society lies not in the reduction of the space of freedom like it was in the medieval Catholic Europe, but in the following moral precepts of the Gospel by the Church, not the short-term political order, albeit with a religious tinge, and the continued execution of the Great Commission.

In apologetic work below author compares the ideal types of secular ideology (being understood as superstition) and religious one (as faith in God), showing a competitive and conflictual nature of their interaction. The article demonstrates ideological and moral bankruptcy of secular worldview, his apophatic, negative pathos of pseudo freedom from one's duties and relations, and, as a result, from the meaning and true value of human life.The purpose of this document is to criticize the theology of political correctness, i.e. attempts to soften the adherence to Biblical principles of moral evaluation of the atheistic way of life, as well to criticize the false spirituality of New Age movement that would return a civilized consumer to the pagan deification of human instincts.Separation of Church and State, bought with the lives of thousands of Protestants, is one of the major achievements of Modern time. Solving the problem of moral degradation of society lies not in the reduction of the space of freedom like it was in the medieval Catholic Europe, but in the following moral precepts of the Gospel by the Church, not the short-term political order, albeit with a religious tinge, and the continued execution of the Great Commission.

HINDU MOBS IN AYODHYA, MUSLIMS MASSACRED IN GUJERAT. INDIA'S PROUD BOAST THAT ITS SECULARISM HELD TOGETHER ITS MANY CREEDS AND RACES IS IN TATTERS

Stability of Kyrgyzstan in light of economic problems and ethnic and religious tensions.

Secularism, for many of us, is not a terra incognita, and yet it is certainly an improperly defined and unexplained concept. For more than 150 years, intellectuals, politicians, and theologians have used secular and secularism in a rather ambiguous way. These terms therefore need to be clarified. The time has come to rethink our whole approach to the question of secularism. Given the inapplicability of the French model of secularism to the Muslim world, it becomes necessary to find a criterion by which state involvement, when it occurs in the domain of religion, can appear to the members of a religious group as both legitimate and fair. The Indian concept of secularism based on the toleration and equal protection of all religious communities without being supportive of any particular religion can supply this criterion. That said, to pursue a secular politics of rejecting sectarianism and demanding toleration requires that strategic priorities be rearranged without making historical shortcuts. In this case, a secular politics of toleration is a twofold struggle, a resistance to uniformization and an invitation to democratization. If such a strategy is to find any role in the regulation of the lives and activities of Islamic societies today, an alternative concept of secularism, rather than simply an alternative to it, needs to be worked out. The challenge is not to abandon secularism but to formulate it as a philosophy with spiritual values, rather than solely a policy of the state. This is the only way of rethinking our whole approach to the future in Muslim societies to the extent that the pluralist model of a "shared home" can be presented as "a third way" solution to the crisis of political societies in the Middle East and in opposition to the secular authoritarianism of the state and the rise of religious fundamentalism in civil society.

The following is intended to suggest a fairly simple contention concerning a number of interconnected propositions made in connection with the debates on modernity and secularism. None of these propositions is particularly novel, nor is this the first time that they have been put forward. Yet the issues raised have remained with us and become all the more pressing; I can see that points that were made, against the flow, more than two decades ago, now stand out more cogently than ever, and are being revisited, rediscovered or simply discovered by many. The simple contention I wish to start with concerns Islamism, often brought out emblematically when secularism and modernity are discussed. Like other self-consciously retrogressive identitarian motifs, ideas, sensibilities, moods and inflections of politics that sustain differentialist culturalism and are sustained by it conceptually, Islamism has come to gain very considerable political and social traction over the past quarter of a century.

This paper discusses the varied perceptions of secularism both in its general meaning and its specific implementation in Turkey -- the first Muslim country that has the principle of secularism in its constitution. Initially giving the various understandings of the concept of secularism in Western academia, this paper contrasts those views with the implementation of Turkish secularism -- laiklik -- specifically in the light of the 2008 case of closure against the conservative ruling party by the staunchly secularist Chief Prosecutor. A close reading of the indictment and the ruling party's defense will be done in order to highlight the differences between each part's perceptions of secularism. Adapted from the source document.

Looking back over the century just ended, it is not easy to assess the status and prospects of secularism and the secular ideal in the United States. As is so often the case in American history, when one sets out in search of the simple and obvious, one soon comes face to face with a crowd of paradoxes. The psychologist Erik Erikson once observed that Americans have a talent for sustaining opposites, and he could hardly have been more right. Such Janus-faced doubleness, or multiplicity, is virtually the Americanspecialité de la maison.

Professor Smith has produced a comprehensive survey1 of the relations between state and religion in India which will be of great value to students of modern Indian government and politics as well as of religion. Moreover, this useful, stimulating and very readable study raises questions of compelling, interest for all who are concerned with problems of "church and state". India, the seat of a civilization renowned for elaboration of religious thought and pervasiveness of religious observance has, even by Professor Smith's rigorous standards, successfully established a secular state. In this volume, Professor Smith has undertaken to explain how this has come about, to analyze the Indian achievement and the problems that accompany it and, finally, to indicate how India may advance to the full realization of that "true secularism" which he so enthusiastically endorses.