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Cet ouvrage s'interroge sur une question très largement ignorée par la recherche contemporaine : la relation Droit, religion et éthique. On tend souvent à considérer que le phénomène de sécularisation s'est accompagné d'une autonomisation radicale de la sphère juridique vis-à-vis du monde des valeurs religieuses. Les contributions ici rassemblées remettent en cause cette croyance en rappelant que le droit procède aujourd'hui encore d'une axiologie préalable. Il ne s'agit certes pas de mettre en doute l'idée d'une " dédivinisation " de la loi positive : la modernité s'est imposée dans la plupart des aires culturelles. On entend simplement montrer, en adoptant un point de vue comparatiste, que la règle de droit est souvent la résultante de discours éthiques au sein desquels le religieux, de manière différenciée selon les sociétés, persiste à jouer, souvent à l'insu des acteurs politiques et sociaux, un rôle cardinal. Cette thèse se trouve vérifiée à partir de l'examen des modes d'élaboration des lois bioéthiques dans plusieurs pays relevant d'espaces religieux diversifiés.
Increasingly, the modern neo-liberal world marginalises any notion of religion or spirituality, leaving little or no room for the sacred in the public sphere. While this process advances, the conservative and harmful behaviours associated with some religions and their adherents exacerbate this marginalisation by driving out those who remain religious or spiritual. And all of this is seen through the lens of social science, which seems to agree that religion remains important, if not in spiritual sense, at least as a source of folklore and a means of identification: religions remain rooted in the societies from which they emerged, and the legal systems of many of those societies emerged from religious sources, even if those societies remain unwilling to admit that fact. In the modern materialistic world of conformity, religion is less a source of guidance than a label of identification. The world therefore faces two issues. First, the decreasing level of spirituality in the ‘West’ widens the gap between worshippers and those who have left their faith (eg agnostics and atheists, or those who look at religion as a matter of ‘picking and choosing’ from a range of options). And, second, the strong connections to religion which remain in many nations, but which are often misused in the secular public sphere (both in the West and internationally). In such divided worlds, both religious and secular forces tend to lock themselves into closed groupings of ‘pure truth’ and in so doing increase the level of disagreement, in turn producing radicalism. In short, the modern world is divided in two ways: between religious and non-religious (although some have argued that the non-religious secular is itself a form of civil religion), and between those subscribing to divergent understandings of the same religious tradition. While hyperbolic and histrionic, the term ‘culture wars’ nonetheless best captures what we see happening in the public sphere today. The question emerges, then: how best to accommodate the democratic principle which posits that the majority should feel that it lives in a society of its own with the human rights principle, holding that is necessary to ensure the full protection of the minority’s rights? How to balance these seemingly opposed principles? We are very familiar with the differences that appear between secular and sacred in the modern world; yet, what of the similarities amongst scriptures and laws which seek to encourage mutual understanding, cooperation and even cohabitation? Because religion itself is a source of law, a set of exhortations or commands as much as a set of rights, every major religion offers an approach to encountering ‘the Other’ in a positive, constructive, affirming way; and it is here that religions reveal much that they have in common. This book draws together the work of scholars engaged in exploring the possibilities for a ‘utopian’ world in the sense fostered by St Thomas More. The essays explore those dimensions of religious and civil law where ‘love’ – however that is defined by relevant texts – fosters and encourages acceptance of ‘the Other’ and will offer perspectives on the ways in which religious or civil/state law command one to act in the spirit of ‘love’.
Every successive generation finds fresh reasons for the study of natural law. Current interest in the natural law may well be due to a pervasive moral pessimism in the Western cultural context and wider contemporary geopolitical challenges. Those geopolitical challenges result from two significant and worrisome global developments – unprecedented violent persecution of religious minorities on several continents and a growing climate of secular hostility toward religious faith in Western societies. Natural Law and Religious Freedom aims to address what is relatively absent from the literature by demonstrating the importance of natural law ethics in both establishing and preserving basic human rights, of which religious freedom has pride of place. Probing contemporary challenges to natural law thinking that are both internal and external to religious faith, and examining the character and constitution of natural law ethics, Natural Law and Religious Freedom will be of interest to theologians, ethicists and philosophers as well as policy analysts, politicians and activists who are concerned to anchor religious freedom and human rights policy considerations in an enduring way.
La loi, qui a peut-être été trop célébrée à une certaine époque, n'a pas bonne presse dans l'éthique chrétienne actuelle, c'est le moins qu'on puisse dire, puisque certains n'hésitent pas à l'en bannir purement et simplement. Il s'agit cependant d'une notion et d'une réalité fondamentales dont il faudrait redécouvrir la fonction constitutive pour l'agir humain en général et pour l'agir chrétien en particulier. Cet ouvrage veut y disposer par une réflexion pluridisciplinaire qui fait appel à la philosophie, au droit, à la sociologie, à l'exégèse, à la psychanalyse et à la théologie, en vue d'éclairer quelque peu la signification du concept de loi et, par conséquent, la fonction que celle-ci joue dans l'éthique chrétienne.