Suchergebnisse

The present paper seeks 'to explore the nature of Indian secularism, the difficulties it has run into, and the ways in which it may be revised'. This is a large undertaking for a short text, originally written as public lecture, particularly because the issues posed do nopt readily translate into plain questions. The most that I can hope to do is to raise some doubts and make a few suggestions for rethinking the issues involved.

Examines the experience of Indonesia as a prime example of Islam's compatibility with democracy. The three main schools of thought in Islam regarding the relation between religion & state are described, along with equally controversial views within the Muslim world in regard to the relation between Islam & democracy. Although most Indonesians are Muslims, the nation's founders believed Indonesia should not be a theocratic state, but should uphold patriotic, humanitarian, & religious values. Religion is important in the private lives of the people, but they acknowledge diversity, & are basically egalitarian in their outlook, a necessary ingredient for democracy. It is noted that one of the five guiding principles upon which the Republic of Indonesia is based recognizes the existence of Almighty God, but religion functions as a moral support, not a state ideology. The emergence of political parties is examined as an indication of a healthy democracy. It is contended that Indonesia exemplifies a nation in which religion plays a vital social/moral role while remaining outside the power struggles of the political sphere. J. Lindroth

Examines the two concepts of secularist thinking that have dominated 20th-century US political culture. Positive & a negative secularism, similar to Berlin's (1958) terms of positive & negative liberty, have had an impact on the institutions & practical politics of the current cultural conflict. Negative secularism, similar to First Amendment reasoning, holds that religion should not be established in the political framework, while positive secularism wishes to triumph over religious faith & to leave religion, at best, without influence in the political realm. Negative secularism implies a theoretic possibility that religionists & nonreligionists could be equal players in political decision making & that citizens have the freedom to participate according to their individual consciences & to associate in moral communities possessing political freedoms. Positive secularism contains the sinister features that fuel crusades, but there is a need to recognize that vibrantly pluralistic religious life offers the greatest potential for respect of the dignity of human life. L. A. Hoffman