Post-Secularism and the European Court of Human Rights: Or How God Never Really Went Away.

This article analyses the critical yet elusive notions of state neutrality, secularism and religious coercion under the European Convention in light of the European Court of Human Rights recent decision in Lautsi v Italy. We contend that the real concern in the Italian crucifix case was not the infr...

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Publicado en:Modern Law Review Vol. 75; no. 6; pp. 1064 - 1099
Autores principales: Leigh, Ian, Ahdar, Rex
Formato: Artículo
Publicado: Wiley-Blackwell Nov2012
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Acceso en línea:Ver este registro en EBSCOhost
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        atl: Post-Secularism and the European Court of Human Rights: Or How God Never Really Went Away.
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          Leigh, Ian
          Ahdar, Rex
        affil:
          School of Law, Durham University
          Faculty of Law, University of Otago respectively
      su:
        Postsecularism
        Neutrality
        European Court of Human Rights
        European Convention on Human Rights
        Legal judgments
        Freedom of religion
        Legal status of students
        European Union countries
      sug:
        subj:
          European Union countries
          Postsecularism
          Neutrality
          European Court of Human Rights
          European Convention on Human Rights
          Legal judgments
          Freedom of religion
          Legal status of students
      keyword:
        margin of appreciation
        religious coercion
        religious neutrality
        religious symbols
        secularism
      ab: This article analyses the critical yet elusive notions of state neutrality, secularism and religious coercion under the European Convention in light of the European Court of Human Rights recent decision in Lautsi v Italy. We contend that the real concern in the Italian crucifix case was not the infringement of the school pupils' religious freedom nor the proselytising or coercive effect of the 'passive' religious symbols. Rather, opponents of the longstanding symbols were animated by desire for strict religious equality, a notion that is, correctly in our view, not guaranteed under the Convention. Lautsi has significantly cleared the conceptual undergrowth surrounding state neutrality and the varieties of secularism, reined in the elastic notion of religious coercion and eschewed attempts to squeeze the constitutional diversity of European religion-state frameworks into a strict American-style separationist mould. The Convention jurisprudence on freedom of religion has finally come of age.
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