Stanley Fish on Secular and Public Reasons
"Are There Secular Reasons" at The New York Times (February 22, 2010).
Whether the argument appears in its softer or harder versions, behind it is a form of intellectual/political apartheid known as the private/public distinction: matters that pertain to the spirit and to salvation are the province of religion and are to be settled by religious reasons; matters that pertain to the good order and prosperity of civil society are the province of democratically elected representatives and are to be settled by secular reasons. As John Locke put it in 1689 (“A Letter Concerning Toleration”), the “care of men’s souls” is the responsibility of the church while to the civil magistrate belongs the care of “outward things such as money, land, houses, furniture and the like”; it is his responsibility to secure for everyone, of whatever denomination or belief, “the just possession of these things belonging to this life.” ¶ A neat division, to be sure, which has the effect (not, I think, intended by Locke) of honoring religion by kicking it upstairs and out of sight. If the business of everyday life — commerce, science, medicine, law, agriculture, education, foreign policy, etc. — can be assigned to secular institutions employing secular reasons to justify actions, what is left to religious institutions and religious reasons is a private area of contemplation and worship, an area that can be safely and properly ignored when there are “real” decisions to be made. Let those who remain captives of ancient superstitions and fairy tales have their churches, chapels, synagogues, mosques, rituals and liturgical mumbo-jumbo; just don’t confuse the (pseudo) knowledge they traffic in with the knowledge needed to solve the world’s problems.