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The purposes and arguments in support of secularism vary widely. In European laicism, it has been argued that secularism is a movement toward modernization, and away from [[tradition]]al religious [[values]]. This type of secularism, on a social or philosophical level, has often occurred while maintaining an official state church or other state support of [[religion]]. In the United States, some argue that state secularism has served to a greater extent to protect religion from governmental interference, while secularism on a social level is less prevalent.[2][3] Within countries as well, differing political [[movements]] support secularism for varying reasons.[4]
The purposes and arguments in support of secularism vary widely. In European laicism, it has been argued that secularism is a movement toward modernization, and away from [[tradition]]al religious [[values]]. This type of secularism, on a social or philosophical level, has often occurred while maintaining an official state church or other state support of [[religion]]. In the United States, some argue that state secularism has served to a greater extent to protect religion from governmental interference, while secularism on a social level is less prevalent.[2][3] Within countries as well, differing political [[movements]] support secularism for varying reasons.[4]
The term "secularism" was first used by the British writer George Holyoake in 1851.[5] Although the term was new, the general notions of [[freethought]] on which it was based had existed throughout [[history]]. In particular, early secular ideas involving the separation of [[philosophy]] and [[religion]] can be traced back to Ibn Rushd (Averroes) and the Averroism school of philosophy.[6][7] 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."[8]
The term "secularism" was first used by the British writer George Holyoake in 1851.[5] Although the term was new, the general notions of [http://www.urantia.org/cgi-bin/webglimpse/mfs/usr/local/www/data/papers?link=http://mercy.urantia.org/papers/paper103.html&file=/usr/local/www/data/papers/paper103.html&line=111#mfs freethought] on which it was based had existed throughout [[history]]. In particular, early secular ideas involving the separation of [[philosophy]] and [[religion]] can be traced back to Ibn Rushd (Averroes) and the Averroism school of philosophy.[6][7] 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."[8]
Barry Kosmin of the [http://en.wikipedia.org/wiki/Institute_for_the_Study_of_Secularism_in_Society_and_Culture 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]]."[9]
Barry Kosmin of the [http://en.wikipedia.org/wiki/Institute_for_the_Study_of_Secularism_in_Society_and_Culture 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]]."[9]
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''.
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''.
[edit]Secular ethics
[edit]Secular ethics
==References==
==References==
===Notes===
===Notes===