{"id":4972,"date":"2022-03-30T13:55:17","date_gmt":"2022-03-30T17:55:17","guid":{"rendered":"https:\/\/www.davidlehmann.org\/lehmann\/?p=4972"},"modified":"2022-03-30T13:55:27","modified_gmt":"2022-03-30T17:55:27","slug":"shifting-frontiers-of-secularism-europe-brazil-and-the-usa","status":"publish","type":"post","link":"https:\/\/www.davidlehmann.org\/lehmann\/2022\/03\/30\/shifting-frontiers-of-secularism-europe-brazil-and-the-usa\/","title":{"rendered":"Shifting-frontiers of Secularism: Europe, Brazil and the USA"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\">This article seeks to construct the basis for an answer to the question why, despite the evidence of a decline in religious observance throughout Europe and (even) in the USA, religion is, perhaps increasingly, a source or a motive or maybe a pretext for social conflict and sharp political rhetoric. The question is often answered in terms of religious freedom construed as the complete separation of religion and the state, as in Hillary Clinton\u2019s astonishing claim, in her Introduction to the US State Department\u2019s 2011 \u2018International Religious Freedom Report\u2019, that \u2018Religious freedom provides a<br>cornerstone for every healthy society. It empowers faith-based service<\/p>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"aligncenter size-full\"><img loading=\"lazy\" decoding=\"async\" width=\"1000\" height=\"667\" src=\"https:\/\/www.davidlehmann.org\/lehmann\/wp-content\/uploads\/2022\/03\/pexels-alperen-6862618.jpg\" alt=\"\" class=\"wp-image-4978\" srcset=\"https:\/\/www.davidlehmann.org\/lehmann\/wp-content\/uploads\/2022\/03\/pexels-alperen-6862618.jpg 1000w, https:\/\/www.davidlehmann.org\/lehmann\/wp-content\/uploads\/2022\/03\/pexels-alperen-6862618-300x200.jpg 300w, https:\/\/www.davidlehmann.org\/lehmann\/wp-content\/uploads\/2022\/03\/pexels-alperen-6862618-768x512.jpg 768w, https:\/\/www.davidlehmann.org\/lehmann\/wp-content\/uploads\/2022\/03\/pexels-alperen-6862618-370x247.jpg 370w, https:\/\/www.davidlehmann.org\/lehmann\/wp-content\/uploads\/2022\/03\/pexels-alperen-6862618-760x507.jpg 760w\" sizes=\"auto, (max-width: 1000px) 100vw, 1000px\" \/><\/figure><\/div>\n\n\n\n<div class=\"wp-block-buttons is-content-justification-center is-layout-flex wp-container-core-buttons-is-layout-fe48e5de wp-block-buttons-is-layout-flex\">\n<div class=\"wp-block-button has-custom-width wp-block-button__width-100 is-style-outline is-style-outline--1\"><a class=\"wp-block-button__link\" href=\"http:\/\/www.davidlehmann.org\/adlehmann\/wp-content\/uploads\/2012\/10\/Shifting-frontiers-July-3rd-2013.pdf\" target=\"_blank\" rel=\"http:\/\/www.davidlehmann.org\/adlehmann\/wp-content\/uploads\/2020\/07\/Two-paths-of-agrarian-capitalism.pdf noopener\">Read More<\/a><\/div>\n<\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n","protected":false},"excerpt":{"rendered":"<p>This article seeks to construct the basis for an answer to the question why, despite the evidence of a decline in religious observance throughout Europe and (even) in the USA, religion is, perhaps increasingly, a source or a motive or maybe a pretext for social conflict and sharp political rhetoric. The question is often answered in terms of religious freedom construed as&hellip;<\/p>\n","protected":false},"author":1,"featured_media":4978,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[119,118],"tags":[],"class_list":["post-4972","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-publications","category-published-papers"],"wbAuthor":{"name":"adlehmann","link":"https:\/\/www.davidlehmann.org\/lehmann\/author\/adlehmann\/"},"wbDate":"Mar 30, 2022","wbCategories":{"space":"<a href=\"https:\/\/www.davidlehmann.org\/lehmann\/category\/publications\/\" rel=\"category tag\">Publications<\/a> <a href=\"https:\/\/www.davidlehmann.org\/lehmann\/category\/publications\/published-papers\/\" rel=\"category tag\">Published Papers<\/a>","coma":"<a href=\"https:\/\/www.davidlehmann.org\/lehmann\/category\/publications\/\" rel=\"category tag\">Publications<\/a>, <a href=\"https:\/\/www.davidlehmann.org\/lehmann\/category\/publications\/published-papers\/\" rel=\"category tag\">Published Papers<\/a>"},"wbComment":0,"_links":{"self":[{"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/posts\/4972","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/comments?post=4972"}],"version-history":[{"count":1,"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/posts\/4972\/revisions"}],"predecessor-version":[{"id":4979,"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/posts\/4972\/revisions\/4979"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/media\/4978"}],"wp:attachment":[{"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/media?parent=4972"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/categories?post=4972"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/tags?post=4972"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}