Abstract

The dissertation seek to establish three theses. First, if secularism is a realistic and valid model for regulating the interaction of religious and political institutions, the extension of its usefulness is severely circumscribed, due to empirical conditions in the diverse societies of the world, most prominently the existence of religious beliefs and practices incompatible with secularism. Of the major religious traditions, Islam is the central religion which poses practical obstacles to the successful implementation of secularism which the present work addresses. The dissertation explicates recent Arabic works, mostly emanating from an avowedly Muslim perspective, which are critical of secularism, and assesses their respective significance and merit. ;Second, building upon selected objections in the Arabic works, the dissertation argues that secularism, as a principle, is seriously flawed; these flaws are conceptual, normative and semantic in nature. This critique aims to demonstrate that even if secularism could be perfectly implemented, serious moral objections, particularly concerning religious freedom, would remain. ;The third thesis consists in the construction of an alternative to secularism: the principle of equidistance. Equidistance represents an argument against secularism insofar as it improves upon the dominant principle, avoiding its failures and offering distinctive normative advantages. Equidistance requires that the state maintain a position of impartiality vis-a-vis the religious groups under its jurisdiction. In other words, the state must avoid favoritism or prejudice towards religious groups. Three conditions determine which model will best satisfy the principle of equidistance: the number of religious groups existing in society, the demand these groups make for religious involvement in politics, and the capacity of the state to dispense aid and recognition equally. Depending upon these conditions, equidistance requires one of four models: separation , accommodation, equal aid and recognition, or establishment. ;These three theses support the conclusion of the entire work: secularism, as a principle for the regulation of the religious and the political, must be rejected