As Wohlrab-Sahr (2016) points out,
secularity also regards the sorts of differentiation or separation between religion and other societal spheres and practices determining the proper framework for religious and non-religious attitudes and behaviours.
it is--as crucially important to the development of
secularity. It may also be relevant to point at antifoundationalist philosophers like Gianni Vattimo, who uses the concept of "weak thought" rather than Taylor's "super goods" to make a case for the continued relevance of religion.
The dichotomy of religion and modern
secularity may also be overemphasized.
It is important because through colonialism and globalization, aspects of the North Atlantic experience of
secularity have shaped political and religious lives, subjectivities, and forms of collective governance all over the world, including Latin America.
Interactions between four select concepts--religion and magic,
secularity and spirituality--are connected, defined, and then redefined in respect to relations of power within imperial and national institutions.
A divided world has rendered
secularity a source of insanity and aggression, and it has made religion vapid and unhelpful or fanatic and dangerous.
This, in turn, necessitated a re-appraisal of
secularity, and of the ways in which holiness can characterize an engagement with the secular in the life of a Christian.
Mortal Thoughts: Religion,
Secularity, and Identity in Early Modern Culture.
A key paradox is derived from the country-specific chapters: on one hand there is a "relatively high level of
secularity in most if not all of Europe," and on the other, there is a "marked resurgence of religion in public debate." The progress of
secularity in European states is a well-established fact.
Not political secularism, which already presumes the stability of certain categories (state, religion, law, majority/ minority) and can be localized to a specific regime, but the political secular, that is, political-philosophical consequences of the discursive formation of European
secularity. According to the grammar of this episteme, that is, the European "entrenchment" in a "secular space of subjectivity ...
The Turkish army asked him to step down in 1997 to protect the
secularity of the state against Islamic fundamentalism and he was banned from political activity.