西方法律对西方宗教的攻击:重新建构多元主义、自由主义与多样性

Iain T. Benson
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引用次数: 0

摘要

本文讨论了法律是如何在“平等”进步和“非歧视”限制的幌子下越来越多地被用来攻击宗教协会的。与此相关的是另外两个重要的见解:首先,如果理解正确,“转型”的概念可能是一件非常好的事情,但它正被用来掩盖那些未能适当尊重关联多样性的法律方法。当“转化”和相关的基于“平等修辞”的论点被滥用时,就会试图进入宗教团体内部,通过法律的力量改变他们的道德观或宗教信仰。在这种情况下,在某些法律上有争议的问题上应该是可以接受的意见分歧,如果法律是为了一个尊重“多样性”、“多元文化主义”和“多元主义”的自由民主社会而制定的,就会受到不恰当的侮辱和攻击。其次,论述了法律的扩大化,超越了其应有的作用,使其成为对应得到法律支持而不应受到法律不当干预的社团的威胁。法律和宗教具有不同的特点,“宗教的好处”和“法律的限制”需要得到宗教团体以及参与法律、政治和媒体的人更广泛的承认和理解。将这两种见解放在一起,可以看出,某些“平等活动家”使用“平等”的修辞来产生不平等,“多样性”的修辞来产生同质性,“非歧视”的修辞来歧视宗教群体和宗教信仰。本文简要介绍了几种识别和抵制这些错误的解决方案。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Attack on Western Religions by Western Law: Re-Framing Pluralism, Liberalism and Diversity
This paper discusses how law is increasingly being used to attack religious associations under the guise of “equality” advancement and “non-discrimination” restrictions. Related to this are two other important insights: first that the concept of “transformation” which can be a very good thing, if understood correctly, is being used to shelter approaches to law that fail to respect properly associational diversity. When misused, “transformation” and related arguments based on the “rhetoric of equality” seek to get inside religious associations to change their moral viewpoints or religious beliefs by force of law. In this situation, what should be acceptable differences of opinion on certain legally contestable matters, are stigmatized and attacked in inappropriate ways if law is ordered to a free and democratic society that respects “diversity,” “multi-culturalism” and “pluralism.” Second, the paper discusses the expansion of law beyond its proper role so that it becomes a threat to associations that should be supported by law not interfered with inappropriately by it. Law and religions have different characteristics and the “goods of religion” and the “limits of law” need to be more widely recognized and understood both by religious communities and by those involved in law, politics and the media. When the two insights are put together it can be seen that certain “equality activists” employ a rhetoric of “equality” to produce inequality, “diversity” to produce homogeneity and “non-discrimination” to discriminate against religious communities and religious beliefs. Several solutions for identifying these errors and resisting them are outlined in brief.
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