scholarly journals Freedom of Conscience and Freedom of Religion within the Context of Human Security and Authenticity in Vito Mancuso’s Lay Secular Theology

Author(s):  
Corneliu C. Simuţ

SummaryVito Mancuso, one of Italy’s most famous intellectuals and author of best-selling books on religion – such as

Author(s):  
Liudmyla O. Fylypovych

The right to freedom of religion is enshrined in the Constitution of Ukraine and the Law of Ukraine on Freedom of Conscience and religious organizations. Article 35 of the Constitution of Ukraine states that this right includes the freedom to profess any religion or not to profess any, to freely send individually or collectively religious ceremonies, to conduct religious activities.


1991 ◽  
Vol 34 (2) ◽  
pp. 391-409 ◽  
Author(s):  
Olwyn M. Blouet

In 1833 slavery was abolished in the British West Indian colonies. A labour system that had been in operation for two hundred years, ended. A campaign based on the concept of freedom came to fruition. The idea of freedom was central to enlightenment thought. Freedom of speech, freedom of religion, freedom of conscience, freedom of movement, a free press, free trade and free labour were all part of enlightenment ideology. The institution of slavery, which limited all freedoms, came under pressure in an enlightened environment. Unlike the ancients who believed there could not be a civilized society without slaves, enlightenment philosophers developed the view that slavery was antithetical to civilization.


2013 ◽  
pp. 107-115
Author(s):  
Anatolii M. Kolodnyi

In Soviet times, Soviet Union legislation declared freedom of religion, but not freedom of religion. The only one in Ukraine was covered only by the 1991 Law on Freedom of Conscience and religious organizations.


2013 ◽  
pp. 74-85
Author(s):  
Mykhailo Babiy

The proclamation of freedom of conscience and freedom of religion is one of the important achievements of mankind in the context of civilization development. The analysis of the historical temporal aspect of the development of freedom of conscience and freedom of religion testifies to the constant attention to these problems in the diversity of their manifestation. They (these problems) without exaggeration are some of the most important and relevant topics of philosophical, legal, religious, and theological discourse. Essential conceptual peculiarity of freedom of conscience and freedom of religion, their paradigmatic fundamentals, is devoted to a large array of scientific and theological literature, special studies.


2016 ◽  
Vol 1 (19) ◽  
pp. 85-88
Author(s):  
Mariana Tatarchuk

With the tendency towards the increasing globalization of the world from the 1970s-1980s to multiculturalism and pluralism in all its manifestations, it is not surprising that religious, ethnic, national, linguistic and other contradictions and conflicts arise between representatives of certain social groups Religious and national contradictions are the most characteristic and become the most acute forms of resolution in polyethnic and polyconfessional countries in the case of belonging of the majority of the population to one national, religious and other group, while the rest form a minority according to one or another criterion. Increasingly, you can hear about political, economic, and cultural pressure on representatives of different social groups that are not so-called "majority". Therefore, there is a need to protect the rights of individuals to freedom of conscience, freedom of expression in various aspects of life, including freedom of religion, freedom of action of religious communities and organizations, including religious minorities.


2016 ◽  
Vol 2 (19) ◽  
pp. 84-98
Author(s):  
Muatar Khaidarova

Over the past 25 years in Tajikistan, attitudes toward religion and the right to freedom of conscience have changed from time to time - from a liberal attitude to this issue to a rather rigid administrative control. Currently, 99.4% of the population in Tajikistan are Muslims, represented mainly by Sunni Hanafi sense (96.6%) and Shi'ism of the Ismaili trend (2.8%). Only 0.6% of the population of Tajikistan refers to Christianity and other religions, or are atheists.


2020 ◽  
pp. 10-19
Author(s):  
Mykhailo Babii

The author examines the process of establishment of Christian understanding of freedom of conscience and freedom of religion and tolerance. In doing so, he draws on the achievements of the Greek and Greek-Roman traditions of interpreting freedom of conscience. The time of late antiquity accounts for the time of organizational establishment and strengthening of the new religion - Christianity. Describing this period, the author notes the presence of a variety of cults and sects in which foreign gods (in particular, Egyptian and Iranian) were worshiped. In this situation, individuals were free to choose their faith and satisfy their personal need for spiritual connection with God or gods. Against the background of the fall of the authority of ancient religions, the emergence and strengthening of the Emperor cult Christians seek recognition by the authorities, the equation of rights. After all, Christianity becomes a state religion. At this time, a new religious paradigm was emerging that could be a factor in the multi-ethnic, multi-tribal, or multilingual unity of the Roman Empire. The tendency of growing interest in monotheistic, in particular Jewish, religion became noticeable: the idea of one and all-pervading God was opposed to ancient polytheism. The article reveals the peculiarities of the Christian understanding of freedom, which underlies the inner personal spiritual freedom bestowed by God. Christianity the first formulated the idea of freedom of religious conscience as freedom to choose religion. In addition to the individual dimension of freedom of conscience, Christianity has actualized the community's right to freedom of religion, freedom of outside religion, and worship. At the same time, it theoretically substantiated these rights and practically required its observance by the authorities. The legitimacy of the affirmation of the principle of freedom of religious conscience is the Milan edict of 313, which opened the union of the Christian church and the state, as well as the constitutionalization of the Christian church as a state church. This provoked persecution on religious grounds and the struggle of different movements, both within Christianity and beyond, for the right to freedom of religion, the free expression of their religious beliefs. Christianity significantly influenced the evolution of ideas about freedom of conscience, becoming the semantic nucleus of its modern understanding. However, early Christianity proved to be a force that, in the struggle for its claim, was repeatedly harassed, but also resorted to persecution of dissenters, showing intolerance to other worldviews and religions.


2013 ◽  
pp. 204-207
Author(s):  
Anatolii M. Kolodnyi

Ukraine is a country of freedom of beliefs and beliefs. The Constitution of the country (Article 35) provides its citizens with not only the right to profess any religion, but also the freedom of religious activity, prohibits the binding of any one of the religions by recognizing it as a state. In the civil society of Ukraine, each of its citizens is sovereign. In accordance with the Law on Freedom of Conscience and Religious Organizations (Article 3), he is free to accept or change his religion of his choice. Every citizen has the right to express and freely distribute his religious beliefs. "No one can set obligatory beliefs and outlooks. No coercion is allowed in determining a citizen's attitude to religion ..., to participation or non-participation in worship, religious rites and ceremonies, teaching religion. " Thus, by proclaiming the right to freedom of religion, freedom of religion, the Ukrainian state, if it considers itself to be democratic and claims to join such a united Europe, is obliged to create conditions for the functioning of different religions in its territory.


Author(s):  
Nehal Bhuta

This chapter takes secularity and freedom of religion as two distinct but interrelated thought-formations and seeks to develop a historical sketch of each. Secularity and freedom of conscience emerge neither as necessary implications of each other, nor as inherently complementary concepts, but as constituent threads of a seam-line that runs along the unity presupposed by the modern state. The secular is a stance or posture towards the religious, from a vantage point of a political unity (however constructed or imagined); freedom of conscience is a carrier for historically and sociologically specific kinds of religious subjectivity. I argue that in both inheres a possibility of profound intolerance, and one way of understanding the tangled history of the interrelationship between secularity and freedom of conscience, is a continuous (and sometimes violent) struggle over the organization and management of intolerance. I propose that a casuistic rather than categorical approach to the concepts and their relationship, might enhance the prospects for a reduction in intolerance and an increase in the concrete possibilities for practical freedom for believers and non-believers.


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