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• W2946546364 abstract "According to Robert Bellah, in his article, Religion in America, is combination of collective rituals that reveal devotion to unity of nation and mythology made up of diffusion of beliefs and representations that constitute dominant mental attitudes of society.1 Civil has its own unique history and its own mythical or providential origins. It population of country to identify itself as such. It gives group feeling of belonging, attachment, and common sense of pride.2 From this definition, Bellah considers real which he calls national faith.3 The famous French intellectual Regis Debray believes that there is something more primitive and invincible beyond this faith, state of very elaborate feelings of belonging that he calls le sacre, the sacred.4 According to Debray, sacred allows group of individuals to live as whole.5 Debray defines sacred as indispensable imaginary coagulant in every social order.6 Commenting on his latest book, Le moment fraternite,7 he explains that all human communities, atheist or not, have acts of sacrilege that are punishable by law. By using anthropological term invariant, he claims as follows: I can wander from Kazakhstan to center of Paris. Yet even in flat country you will find high point, an enclosed part of land, crypt or tower. There is always place of assembly, which creates mythic reference point, event, hero or foundational myth that crystallizes an identity . . . . The technological and economic world produces convergence, but this divergence calls for contrary convergence through sort of thermostat of belonging. One must think again of sacred things, memories even in our own sphere . . . . Ethnologists do not exist only to study native Papuans.8 Do French people today consider that laicite (the distinctly French concept of secularism) could be what identifies them most? They have two ideas: first, laicite is common education through secular learning, and second, laicite means complete privatization of religious practices. They also have common attitude regarding laicite: they seek to defend it at all costs against any interior or exterior enemy. But, is that enough to define French civil religion? When French people have evoked or invoked laicit e over last twenty years, it is easy to show that in this contemporary period, laicite fulfills role of French civil religion. But, this is merely temporary coincidence. For instance, at least two other vivid terms and emotional concepts-French Republic and France itself-warm French hearts. The French civil religion is much Russian nesting doll.9 In United States, numerous researchers have worked on notion of American civil religion, such as Sydney Mead, Russell E. Richey, Donald G. Jones, for best known. These researchers debate on great variety of American religion.10 Yet, when compared with France, American seems true rock, like central nave of cathedral with many surrounding chapels. 11 Civil religions certainly have multiple entrances and evolve through time. French if it exists, would have difficult time revealing itself in great part because of its abrupt changing, its multiple references, and its difficulty in dealing with religious dimension of its history and culture.12 It appears complex, rich in roots of all kinds, and contradictory. It is a molecule with lazy atom.13 One must also take into account fact that there could be difference between civic centered on devotion to political collectivity, and common (national) more diffuse universe of beliefs and ethical-religious representations.14 This Article proposes to discern these concepts in three different facets, juxtaposed against one another: (1) Laicite, (2) Republique, or Republic, and (3) France itself. …" @default.
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• W2946546364 date "2010-01-01" @default.
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• W2946546364 title "Is Laïcité the Civil Religion of France" @default.
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