By Ulrich Beck
Faith posits one attribute as an absolute: religion. in comparison to religion, all different social differences and resources of clash are insignificant. the recent testomony says: ‘We are all equivalent within the sight of God'. to ensure, this equality applies in simple terms to those that recognize God's life. What this implies is that along the abolition of sophistication and country in the group of believers, faith introduces a brand new primary contrast into the realm the excellence among the proper of believers and the inaccurate style. therefore brazenly or tacitly, faith brings with it the demonization of believers in different faiths.
The primary query that would make a decision the ongoing lifestyles of humanity is that this: How do we conceive of a kind of inter-religious tolerance during which loving one's neighbor doesn't suggest warfare to the demise, a kind of tolerance whose objective isn't really fact yet peace?
Is what we're experiencing at the present a regression of monotheistic faith to a polytheism of the spiritual spirit below the heading of ‘a God of one's own'? In Western societies, the place the autonomy of the person has been internalized, person people are inclined to believe more and more at liberty to inform themselves little religion tales that healthy their very own lives to nominate ‘Gods in their own'. in spite of the fact that, this God of
their personal is not any longer the only and basically God who presides over salvation via seizing regulate of heritage and empowering his fans to be illiberal and use bare force.
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Additional info for A God of One's Own: Religion's Capacity for Peace and Potential for Violence
At the same time, however, this produces a new threat because globalization presupposes and also encourages the de-territorialization of all cultural systems. In other words it dissolves the essential bonds of tradition, peoples and territories that have defined the world-religious civilizations (that Huntington has in mind) in the past. The shock of discovering that the European or Western model of modernity is not universal With the encounter of the world religions with the New Religious Movements and their interpenetration, we see a breakdown of the universalist claims of the two great European cultures: the Christian faith and secular rationality.
One striking feature is the ‘cosmopolitan constellation’, that is to say, the contact between the world religions and the New Religious Movements and their mutual interpenetration. The territorial exclusivity of religious imagined communities is coming to an end, and even where it still exists, the voices of the different religions collide with one another in a global society where communication knows no bounds. We may also put it this way: in the new communicative thickness of the world, the non-comparability of religions based in national territories is coming to an end.
To non-religious persons this may seem to be the perfectly sensible arrangement. Viewed historically, however, secularism is the product of a struggle between atheist civil servants and the Catholic Church. ‘Laïcité’ is not just anti-Muslim, it is also anti-Catholic. It has been generally forgotten that Catholics abandoned the state education system early on in the twentieth century. Now that Muslim immigrants experience this concept as hostile to them, the French state acts as if laicity were a fair deal.