000			03456cam a2200361Ii 4500
001			on1003317652
003			OCoLC
005			20240726104752.0
008			170912s2017 mau ob 001 0 eng d
040			_aNT _beng _erda _epn _cNT _dNT _dYDX _dCSAIL _dEBLCP _dIDB _dCEF _dLQU _dOCLCQ _dU3W _dOCLCQ _dUKAHL _dJSTOR
020			_a9780674981560 _q((electronic)l(electronic)ctronic)
050	0	4	_aBL65 _b.L534 2017
049			_aMAIN
100	1		_aLaborde, Cécile, _e1
245	1	0	_aLiberalism's religion /Cecile Laborde.
260			_aCambridge, Massachusetts : _bHarvard University Press, _c(c)2017.
300			_a1 online resource
336			_atext _btxt _2rdacontent
337			_acomputer _bc _2rdamedia
338			_aonline resource _bcr _2rdacarrier
347			_adata file _2rda
520	0		_aLiberal societies conventionally treat religion as unique under the law, requiring both special protection (as in guarantees of free worship) and special containment (to keep religion and the state separate). But recently this idea that religion requires a legal exception has come under fire from those who argue that religion is no different from any other conception of the good, and the state should treat all such conceptions according to principles of neutrality and equal liberty. Cécile Laborde agrees with much of this liberal egalitarian critique, but she argues that a simple analogy between the good and religion misrepresents the complex relationships among religion, law, and the state. Religion serves as more than a statement of belief about what is true, or a code of moral and ethical conduct. It also refers to comprehensive ways of life, political theories of justice, modes of voluntary association, and vulnerable collective identities. Disaggregating religion into its various dimensions, as Laborde does, has two clear advantages. First, it shows greater respect for ethical and social pluralism by ensuring that whatever treatment religion receives from the law, it receives because of features that it shares with nonreligious beliefs, conceptions, and identities. Second, it dispenses with the Western, Christian-inflected conception of religion that liberal political theory relies on, especially in dealing with the issue of separation between religion and state. As a result, Liberalism's Religion offers a novel answer to the question: Can Western theories of secularism and religion be applied more universally in non-Western societies?-- _cProvided by publisher.
504			_a2
505	0	0	_aPart I. Analogising religion: Liberal egalitarianism and the critique of religion -- _tLiberal egalitarianism and the exemptions puzzle -- _tLiberal egalitarianism and the state neutrality puzzle -- _tPart II. Disaggregating religion: Disaggregating religion in non-establishment of religion: defending minimal secularism -- _tState sovereignty and freedom of association -- _tDisaggregating religion in freedom of religion: individual exemptions and liberal justice.
530			_a2 _ub
650		0	_aReligion and state.
650		0	_aLiberalism _xReligious aspects.
655		1	_aElectronic Books.
856	4	0	_zClick to access digital title | log in using your CIU ID number and my.ciu.edu password. _uhttpss://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=1584194&site=eds-live&custid=s3260518
942			_cOB _D _eEB _hBL. _m2017 _QOL _R _x _8NFIC _2LOC
994			_a92 _bNT
999			_c77679 _d77679
902			_a1 _bCynthia Snell _c1 _dCynthia Snell