I was pleased to read this well-argued piece: Women’s-Only Swimming Hours: Accommodation is Not Discrimination, co-authored by an orthodox Jew and a Muslim. It is a critique of the secular liberal vision that tends to “level” the public spaces rather indiscriminately. For the risk of offending someone, the public spaces in the West seem to be increasingly becoming unlivable unless one is willing to sacrifice one’s beliefs and what one holds as sacred.
An obvious blind spot that rationalizes the undermining of religious belief is an underlying erroneous presupposition that religious beliefs and practices are detrimental and certainly not necessary for human flourishing. Hence, if at all allowed, it ought to be relegated to one’s private life. As James Smith elaborates,
The standard picture, we might say, sees religion as a sort of addendum to being human: all humans eat, sleep, breathe, have sex, wear clothes, are citizens of some nation, and engage in play. Then, in addition to that, some (perhaps even many) homo sapiens are ‘religious’: they are ‘believers’ who participate in religious rituals and practices, identify with religious communities, and hold religious beliefs. These beliefs and practices are generally taken to be tied to certain established traditions and institutions (Buddhism, Christianity, Islam, etc.). Those who study ‘believers’ are often those without this extra-human supplement: they are ‘just’ human, that is, ‘secular.’ ‘Believers,’ to them, are kind of exotic; they have conspicuous growths, like two heads. From the perspective of the secular scientist, who lacks such growths (who has been healed of such lesions, as it were), this religious addendum is a curious supplement to being human—a kind of deformation. (See, James K A Smith, Secular Liturgies and the Prospects for a ‘Post-Secular’ Sociology of Religion).
The secularist therefore zealously commits himself to the task of exorcising religious belief from the public spaces and discourses. By paying his homage to modernistic beliefs and commitment to enlightenment doctrine’s use of “pure reason”, this exorcist commissions himself as the apostle to (to use Taylor’s imagery) disenchant the world.
Central to this problem is how “secular” is defined as “exclusion” of religious belief. As Smith argues, what the secularists fail to recognize are the faith-like epistemic framework and the secular liturgies that operate within their anti-religion calculus. Worldviews that are presupposed are nothing short of beliefs, which are religious in its form. And with increased secularization, Christian beliefs, for historical reasons, have come straight in the line of fire of the liberal exorcists.
However, belief is not bigotry and accommodation is not discrimination.
What causes disgust to a community need not be shared. Yet there needs to be a way in which a society understands that there is something innately right about not expecting a Muslim to sell pork at his meat shop or stipulating women’s only swimming hours at public pools! Civility ought to recognize that discrimination could go both ways and seek to allow people to hold views that they feel persuaded to hold. A secularity that shuts differing beliefs, religious or otherwise, is marked by a medieval calculus of coercion rather than a calculus of engagement.
Thankfully, the West with its newly imposed condition of religious plurality, is forced to reevaluate the idea of the “secular”– the survival of which, could depend on how it works through some tough readjustments. In this sense, the new wave of immigration may just about help open its eyes in more ways than one.