Histoire de la laïcité en France

Baubérot, Jean

doi:10.3917/puf.baube.2017.01

Cited by 37 publications

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“…For many observers, France, with its "laïcité à la française", is a unique and special case of how a country may regulate religion and religious diversity institutionally (Baubérot, 2004b, Baubérot, 2014, Baubérot, 2017, Beckford, 2004, Portier, 2016, Willaime, 2009, Zuber, 2017. What is less widely knownalthough specialists have remarked on it several times -is that France is also a particularly irreligious country (Bréchon, 2000, Dargent, 2010, Stoetzel, 1983.…”

Section: Introductionmentioning

confidence: 99%

Is France exceptionally irreligious? A comparative test of the cohort replacement theory

Stolz¹,

Biolcati²,

Molteni³

2021

l'Année Sociologique

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While scholars have often pointed to the fact that France might be an exceptionally irreligious country, this hypothesis has not yet been tested with longitudinal data; and nor have researchers tried to account for this alleged irreligiosity. The present article tries to fill this gap in the literature by comparing France to other Catholic countries in Western Europe. To do so, we use the Church Attendance and Religious change Pooled European (CARPE) dataset, which to date is the most extensive dataset of church affiliation and church attendance in European countries, as well as International Social Survey Programme (ISSP) data that allow us to measure religious beliefs and make retrospective estimations as far back as the 1910s. We find that (1) France shows significantly lower aggregate religiosity than other Catholic countries in Western Europe, although this difference has diminished in the last few decades; and (2) this low level of religiosity cannot be explained by France-specific period effects operating in the last 40 years. Rather, secularization in France takes the form of cohort replacement, which has led to differences in religiosity between the countries being reproduced from one generation to the other. In other words, France is so irreligious because it began on the path of secular transition earlier or from a lower level than comparable countries.

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Section: Introductionmentioning

confidence: 99%

Is France exceptionally irreligious? A comparative test of the cohort replacement theory

Stolz¹,

Biolcati²,

Molteni³

2021

l'Année Sociologique

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“…18 Today, laïcité is enshrined in the French constitution; according to Jean Baubérot, to some extent it "now forms part of the French national 'patrimony'." 19 The French case is but one example of such connections. For instance, Susan Jacoby has noted that the United States were "a nation founded on the separation of state and church" while tracing a "tension between secularism and religion" that existed from the early days of the republic.…”

Section: National Contexts For International Freethoughtmentioning

confidence: 99%

“The Most Advanced Nation on the Path of Liberty”: Universalism and National Difference in International Freethought

Laqua¹

2020

Freethinkers in Europe

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When William Heaford, a key figure in Britain's National Secular Society, introduced a new section on "Freethought in Other Lands" for the periodical The Freethinker, he argued that the movement should not be seen through a national lens: "The glory of Freethought shines forth in the fact that it is not […] a mere by-product of the English intellect, or some casual parochial characteristic chained down to a particular spot, or rooting itself to some eccentric local centre of manifestation." Instead, freethought was "cosmopolitan, international, and widespread as civilisation itself." 1 Such statements were far from exceptional. Protagonists of international freethought frequently stressed the universal nature of their cause when promoting their vision of secularity. In analytical terms, their agenda was associated with a particular "dynamic of secularization" -one that, in José Casanova's words, "aims to emancipate all secular spheres from clerical-ecclesiastical control." 2 Professions of unity among freethinkers must not be taken at face value. Although their ideas and actions had cosmopolitan features, these were subject to many boundaries. 3 This chapter examines how freethinkers sought to construct the universality of their cause while expressing notions of national difference, either explicitly or implicitly. An investigation of these ambivalences is particular relevant because recent literature has highlighted the existence of "multiple secularities" and different "secularisms." 4 While such work has drawn particular attention to non-Western categories and experiences, the debates within the IFF shed light on pluralities even within European settings. As such, the case of the organization reveals overlaps and intersections between different ways of framing "the secular" as a sphere and objective.

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“…laicizace francouzské společnosti je Velká francouzská revoluce. 18 Tato odluka nebyla sice ve výsledku trvalá, ale prakticky až do roku 1905 byla centrálním tématem konfliktu mezi představiteli monarchistické konzervativní katolické Francie a zastánci sekulární republikánské Francie ("konflikt Dvou Francií"). V kontextu problémů s integrací osob z kulturně a nábožensky odlišných prostředí, migrujících do Francie, je aktuální i dnes.…”

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“…K jejímu rozšíření na judaismus došlo až v roce 1791. 23 Základní problém, který muselo Shromáždění řešit, byl nedostatek peněz a obrovské dluhy převzaté od Bourbonů. K naplnění pokladny tak posloužila konfiskace církevního majetku, který byl prohlášen za majetek národní, a to prostřednictvím znárodňovacího zákona ze dne 14. dubna 1790.…”

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Francie jako laický stát, vývoj a aktuální stav

Karola¹

2021

Auc Iuridica

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This article is part of my dissertation on The Czech Republic as a Secular State. Its purpose is to explain what a secular state is, how it originated, how it has developed, and how it can be defined. Since the model of the laic state was primarily created in the gradually developing process of secularization in France and is linked to the local constitutional principle of laïcité, the article focuses primarily on this country. The article is divided into three interrelated parts. The first part discusses the constitutional principle of laïcité, unique to France, and its development up to 1958; the second part examines the process of the separation of the state from the church and the process of the formation of the secular state, taking into account the legal and constitutional aspects of this process; and the third, the most extensive part, examines the development of both legal secularism and laïcité from 1958 to the present. Moreover, it puts the whole development in the context of the state’s, gradually escalating, reaction to the growing influence of the “new” religions, especially Islam.

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Histoire de la laïcité en France

Cited by 37 publications

References 0 publications

Is France exceptionally irreligious? A comparative test of the cohort replacement theory

Is France exceptionally irreligious? A comparative test of the cohort replacement theory

“The Most Advanced Nation on the Path of Liberty”: Universalism and National Difference in International Freethought

Francie jako laický stát, vývoj a aktuální stav

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