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Anglo-American Secular Government

Research output: Chapter in Book/Report/Conference proceedingChapter

Standard

Anglo-American Secular Government. / Perry, John Michael.

Oxford Handbook of Secularism. ed. / Phil Zuckerman; John Shook. Oxford : Oxford University Press, 2017. p. 125-141 (Oxford Handbooks).

Research output: Chapter in Book/Report/Conference proceedingChapter

Harvard

Perry, JM 2017, Anglo-American Secular Government. in P Zuckerman & J Shook (eds), Oxford Handbook of Secularism. Oxford Handbooks, Oxford University Press, Oxford, pp. 125-141. DOI: 10.1093/oxfordhb/9780199988457.013.8

APA

Perry, J. M. (2017). Anglo-American Secular Government. In P. Zuckerman, & J. Shook (Eds.), Oxford Handbook of Secularism (pp. 125-141). (Oxford Handbooks). Oxford: Oxford University Press. DOI: 10.1093/oxfordhb/9780199988457.013.8

Vancouver

Perry JM. Anglo-American Secular Government. In Zuckerman P, Shook J, editors, Oxford Handbook of Secularism. Oxford: Oxford University Press. 2017. p. 125-141. (Oxford Handbooks). Available from, DOI: 10.1093/oxfordhb/9780199988457.013.8

Author

Perry, John Michael. / Anglo-American Secular Government. Oxford Handbook of Secularism. editor / Phil Zuckerman ; John Shook. Oxford : Oxford University Press, 2017. pp. 125-141 (Oxford Handbooks).

Bibtex - Download

@inbook{863a745612d44a359b24878e04cbdbe6,
title = "Anglo-American Secular Government",
abstract = "What North Americans and British now call secular government emerged from a series of debates about religious freedom and toleration, which reached their climax in seventeenth-century England. John Locke is often considered the hero of that climax, but he in fact began his career opposing religious freedom. He changed his mind only when he had overcome two pitfalls he initially associated with it: (1) diversity produces civil strife and (2) limited government will always be undermined by manipulative citizens (either believers who make phony claims about their religious duties, or bigots who persecute believers with spurious accusations of treachery). His solution is now taken for granted as the basis of secular government in the USA, UK, and Canada; so much so that we often forget its origins. It continues to influence Anglo-American political thought today, for good and for ill. Despite its success, the solution is imperfect and subsequent modifications—including minor tweaks by various American Founders, and a more recent reappropriation by John Rawls—have failed to perfect it. Its most notable imperfection is a na{\"i}ve hope that all imaginable future theo-political disputes will be solved by abstract, neutral principles, specifiable-in-advance of the disputes themselves. This leads to animosity and accusations of bias when tricky cases are not so easily solved. It would be better to acknowledge that some disputes can only be solved ad hoc.",
author = "Perry, {John Michael}",
year = "2017",
month = "2",
day = "23",
doi = "10.1093/oxfordhb/9780199988457.013.8",
language = "English",
isbn = "9780199988457",
series = "Oxford Handbooks",
publisher = "Oxford University Press",
pages = "125--141",
editor = "Phil Zuckerman and John Shook",
booktitle = "Oxford Handbook of Secularism",
address = "United Kingdom",

}

RIS (suitable for import to EndNote) - Download

TY - CHAP

T1 - Anglo-American Secular Government

AU - Perry,John Michael

PY - 2017/2/23

Y1 - 2017/2/23

N2 - What North Americans and British now call secular government emerged from a series of debates about religious freedom and toleration, which reached their climax in seventeenth-century England. John Locke is often considered the hero of that climax, but he in fact began his career opposing religious freedom. He changed his mind only when he had overcome two pitfalls he initially associated with it: (1) diversity produces civil strife and (2) limited government will always be undermined by manipulative citizens (either believers who make phony claims about their religious duties, or bigots who persecute believers with spurious accusations of treachery). His solution is now taken for granted as the basis of secular government in the USA, UK, and Canada; so much so that we often forget its origins. It continues to influence Anglo-American political thought today, for good and for ill. Despite its success, the solution is imperfect and subsequent modifications—including minor tweaks by various American Founders, and a more recent reappropriation by John Rawls—have failed to perfect it. Its most notable imperfection is a naïve hope that all imaginable future theo-political disputes will be solved by abstract, neutral principles, specifiable-in-advance of the disputes themselves. This leads to animosity and accusations of bias when tricky cases are not so easily solved. It would be better to acknowledge that some disputes can only be solved ad hoc.

AB - What North Americans and British now call secular government emerged from a series of debates about religious freedom and toleration, which reached their climax in seventeenth-century England. John Locke is often considered the hero of that climax, but he in fact began his career opposing religious freedom. He changed his mind only when he had overcome two pitfalls he initially associated with it: (1) diversity produces civil strife and (2) limited government will always be undermined by manipulative citizens (either believers who make phony claims about their religious duties, or bigots who persecute believers with spurious accusations of treachery). His solution is now taken for granted as the basis of secular government in the USA, UK, and Canada; so much so that we often forget its origins. It continues to influence Anglo-American political thought today, for good and for ill. Despite its success, the solution is imperfect and subsequent modifications—including minor tweaks by various American Founders, and a more recent reappropriation by John Rawls—have failed to perfect it. Its most notable imperfection is a naïve hope that all imaginable future theo-political disputes will be solved by abstract, neutral principles, specifiable-in-advance of the disputes themselves. This leads to animosity and accusations of bias when tricky cases are not so easily solved. It would be better to acknowledge that some disputes can only be solved ad hoc.

U2 - 10.1093/oxfordhb/9780199988457.013.8

DO - 10.1093/oxfordhb/9780199988457.013.8

M3 - Chapter

SN - 9780199988457

T3 - Oxford Handbooks

SP - 125

EP - 141

BT - Oxford Handbook of Secularism

PB - Oxford University Press

CY - Oxford

ER -

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ID: 249556135