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The failings of democracy, secularism, free market capitalism

I agree with the point about secularism itself becoming a repressive ideology - I think the restrictions on expressing ones religious identity in countries such as France and Turkey are stark examples of that.
One really needs to look at this situation with a critical eye to see if this repression is truly on account of the fundamental concept (not really an ideology) of secularism itself, or whether the loose concept of secularism is just being used as a vector to promote occult social and/or political desires. In France for instance (or most of western Europe for that matter), it is very clear that the rift is social in nature; where the indigenous Europeans are uncomfortable with the growing influence of Islamic communities who are migrating and reproducing at higher rates. Given the poor assimilation that is prevalent in Europe (compared to say the US) the latter are seen as an affront to true "European culture" which has propagated the former to use "secularism" to institute meaningless policies to enforce assimilation... aka superficially keeping the local culture dominant. In the case of Turkey, it seems that secularism is actually being used to perpetuate Kemalism (of which secularism was only a part) which does in fact stress upon the repression of Islamic practices/social customs in the public sphere with the intention of keeping Islamism at bay.

Turning Secularism into some sort of a monolithic ideology to negate the influence of minorities perceived as a threat by the majority is nothing new in the developed world, just as using religious policy to do the same is an age old custom in nations with a theological bend.

At the same time, you can see many cases where secularism allows each religious group to practice their faith unabated and even implement their own rules and regulations in social matters as long as it doesn't interfere with general governance systems.
 
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One really needs to look at this situation with a critical eye to see if this repression is truly on account of the fundamental concept (not really an ideology) of secularism itself, or whether the loose concept of secularism is just being used as a vector to promote occult social and/or political desires.
Valid point - and in that respect my intention was not to suggest that secularism is inherently flawed as a concept, but that it is amenable to distortion.
In France for instance (or most of western Europe for that matter), it is very clear that the rift is social in nature; ...

...In the case of Turkey, it seems that secularism is actually being used to perpetuate the Kemalism ...
Valid elucidation of the underlying dynamics affecting the two states.
 
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What exactly is secularism? Is it a complete ban on religious activity, a separation of religion and politics, or the freedom to practice any religion.

What if a religion preaches that secularism is evil? Do we continue to grant freedom to such a religion?

What if a religion preaches something that is illegal? Do we allow it?

What if a religion uses its influence to ask its believers to vote for some party, or support some political movement?

And finally, what if a religion preaches social values that are considered barbaric in a particular society? Does the religion have to conform with prevailing social norms, or should it be protected?
 
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Don't forget some of us have also been to university (in the US itself) and gone on to much more during the course of which this matter has been reviewed in more depth time and time again.
A quick exercise: review the Decalogue (both from Exodus and Deuteronomy) and see how many of these founding principles of the Judeo-Christian faith are actually represented in US legal code. Then take the few that are and compare them to general human sentiment throughout society to see if they are reflected elsewhere through human history in other societies not governed by the Judeo-Christian faith.
Review the constitutional preamble, the articles and the amendments to see how much they reflect the old and new testaments. Make sure to critically analyze the similarities to see how much of an attribution can actually be made to the Bible, as opposed to common human sentiment (that prevails through cultures not influenced by the source material in question).

Now if you meant to say that the social sentiment in the USA is based on Judeo-Christian values, then I might be inclined to agree with you (albeit even this phenomenon is fairly limited). That however has nothing to do with legal codes, the constitution or general methodology of governance. Also, given that the founding population of the USA was almost exclusively of this religious school of thought, it would be silly not to expect their values to be reflected in their progeny over time.

It is incredible that you make these claims inspite of all evidence to the contrary. Gay marriage is not permitted in most states, late term abortion is not permitted, their president takes the oath on the bible, rulings in that country have consistently re-affirmed the Judaeo Christian basis and identity of the US. Even after 8 years of Bush, you still continue to believe that it is not a religious country? "I am on a mission from God" - does not the President have a little something to do with governance?

The evolution of Judeo-Christian influence on America is most commonly the subject of historians looking at the development of democracy in America. The deep roots of Judeo-Christian values they explore go back to the Protestant Reformation, not the theological battles but the the bloody struggle to win the right to translate the Bible ito vernacular languages[3] [4]. (see Wycliff, Tyndale,King James Bible) This led to the growth of public education so that ordinary people could read the Bible and, according to some authors, to the concomitant birth of the Enlightenment and rebellion against divine right of kings[5]

In the American context, historians use the term Judeo-Christian to refer to the influence of the Hebrew Bible and New Testament on Protestant thought and values, most especially the Puritan, Presbyterian and Evangelical heritage. These founding generations of Americans saw themselves as heirs to the Hebrew Bible, and its teachings on liberty, responsibility, hard work, ethics, justice, equality, a sense of choseness and an ethical mission to the world, which have become key components of the American character, what is called the “American Creed.” [6]These ideas from the Hebrew Bible, brought into American history by Protestants, is seen as underpinning the American Revolution, Declaration of Independence and the United States Constitution. Other authors are interested in tracing the religious beliefs of America's founding fathers, emphasizing both Jewish and Christian influence in their personal beliefs and how this was translated into the creation of American institutions and character. [7]

To these historians, the interest of the concept Judeo-Christian is not theology but on actual culture and history as it evolved in America. These authors discern a melding of Jewish thought into Protestant teachings – which added onto the heritage of English history and common law, as well as Enlightenment thinking - resulted in the birth of democracy. [8]

In the legal case of Marsh v. Chambers, 463 U.S. 783 (1983), the Supreme Court of the United States held that a state legislature could constitutionally have a paid chaplain to conduct legislative prayers "in the Judeo-Christian tradition." In Simpson v. Chesterfield County Board of Supervisors, No. 04-1045 (4th Cir. 2005), the Fourth Circuit Court of Appeals held that the Supreme Court's holding in the Marsh case permitting legislative bodies to conduct prayer in the "Chesterfield County could constitutionally exclude Cynthia Simpson, a Wiccan priestess, from leading its legislative prayers, because her faith was not "in the Judeo-Christian tradition." Chesterfield County's Board included Jewish, Christian, and Muslim clergy in its invited list.



Look at the parts I have highlighted in my earlier post. You are mixing and matching philosophies that have nothing to do with one another clearly indicating that you are truly aware of neither. This post only reaffirms that assertion in addition to elucidating the fact that you are unable to formulate and present your thoughts appropriately to make valid and coherent arguments. I dont' know if its a matter of comprehension, the ability to process information or both. Also, your concept of secularism itself is incorrect rendering your observations and conclusions faulty.
At this point I'm not in a position to refute your 'argument' because it is flawed to begin with.

I guess the easiest way to avoid answering someone is to say that the question is not up to your standards, but that is a rather disingenious way out.


None of this indicates that an Islamist system is a healthy "alternative"... which is the faulty conclusion you're drawing from these examples. Please look into the socioeconomic indicators of the entire world and see how many of the high performers actually abide by the Islamic codes when it comes to economics and governance.
I have given specific information....please be specific...you generalizations mean nothing.

Then look into the high performers within the Islamic world to see how much revenue is generated through the non Islamic model as opposed to the Islamic one.

Again...very vague and non committal...you are not really saying anything here. Maybe if you were specific one could understand this rambling.


I would make my arguments based on my fundamental understanding of each philosophy brought up here. Unfortunately I can't do that as yet because nothing you have presented here can withstand debate.

Sounds like you are using the "question is not up to standard" excuse to bail out.

Also, I'm not really interested in listing all the basic information here because it would take up far too much time and space and render this thread even more useless.
So I guess this confirms what I just said regarding the "question is not up to standard" excuse. You admit that you are not providing even the basic information for your arguments...so you do realize that you haven't said anything specific or of substance. I really dont mind discussing this with you on substance...but I don't think you are genuinly doing that.
 
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What exactly is secularism? Is it a complete ban on religious activity, a separation of religion and politics, or the freedom to practice any religion.

What if a religion preaches that secularism is evil? Do we continue to grant freedom to such a religion?

What if a religion preaches something that is illegal? Do we allow it?

What if a religion uses its influence to ask its believers to vote for some party, or support some political movement?

And finally, what if a religion preaches social values that are considered barbaric in a particular society? Does the religion have to conform with prevailing social norms, or should it be protected?

I would like to see what others have to say about these points.
 
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What exactly is secularism? Is it a complete ban on religious activity, a separation of religion and politics, or the freedom to practice any religion.

What if a religion preaches that secularism is evil? Do we continue to grant freedom to such a religion?

What if a religion preaches something that is illegal? Do we allow it?

What if a religion uses its influence to ask its believers to vote for some party, or support some political movement?

And finally, what if a religion preaches social values that are considered barbaric in a particular society? Does the religion have to conform with prevailing social norms, or should it be protected?

I would like to see what others have to say about these points.
 
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Here is what the great patrons of secularism have to say about its meaning:


Secularism as Philosophy: Secularism as a Humanistic, Atheistic Philosophy
Secularism Isn't Always Just the Absence of Religion
By Austin Cline, About.com

Although secularism can certainly be understood as simply the absence of religion, it is also often treated as a philosophical system with personal, political, cultural, and social implications. Secularism as a philosophy must be treated a bit differently than secularism as a mere idea, but just what sort of philosophy can secularism be? For those who treated secularism as a philosophy, it was a humanistic and even atheistic philosophy that sought the good of humanity in this life.

The philosophy of secularism has been explained in a number of different ways, although they all have certain important similarities. George Jacob Holyoake, the originator of the term "secularism," defined it most explicitly in his book English Secularism:

Secularism is a code of duty pertaining to this life founded on considerations purely human, and intended mainly for those who find theology indefinite or inadequate, unreliable or unbelievable. Its essential principles are three:

The improvement of this life by material means.
That science is the available Providence of man.
That it is good to do good. Whether there be other good or not, the good of the present life is good, and it is good to seek that good."
The American orator and freethinker Robert Green Ingersoll gave this definition of Secularism:

Secularism is the religion of humanity; it embraces the affairs of this world; it is interested in everything that touches the welfare of a sentient being; it advocates attention to the particular planet on which we happen to live; it means that each individual counts for something; it is a declaration of intellectual independence; it means the pew is superior to the pulpit, that those who bear the burdens shall have the profits and that they who fill the purse shall hold the strings.

It is a protest against ecclesiastical tyranny, against being a serf, subject or slave of any phantom, or of the priest of any phantom. It is a protest against wasting this life for the sake of one we know not of. It proposes to let the gods take care of themselves. It means living for ourselves and each other; for the present instead of the past, for this world instead of another. It is striving to do away with violence and vice, with ignorance, poverty and disease.
Virgilius Ferm, in his Encyclopedia of Religion, wrote that secularism is:

...a variety of utilitarian social ethic which seeks human improvement without reference to religion and exclusively by means of human reason, science and social organization. It has developed into a positive and widely adopted outlook which aims to direct all activities and institutions by a non-religious concern for the goods of the present life and for social well-being.
More recently, Bernard Lewis explained the concept of secularism thus:

The term "secularism" appears to have been first used in English toward the middle of the nineteenth century, with a primary ideological meaning. As first used, it denoted the doctrine that morality should be based on rational considerations regarding human well-being in this world, to the exclusion of considerations relating to God or the afterlife. Later it was used more generally for the belief that public institutions, especially general education, should be secular not religious.

In the twentieth century it has acquired a somewhat wider range of meaning, derived from the older and wider connotations of the term "secular." In particular it is frequently used, along with "separation," as an approximate equivalent of the French term laicisme, also used in other languages, but not as yet in English.
According to these descriptions, secularism was a positive philosophy that is concerned entirely with the good of human beings in this life. The improvement of the human condition is treated as a material question, not spiritual, and is best achieved through human efforts rather than supplications before deities or other supernatural beings.

We should remember that at the time that Holyoake coined the term secularism, the material needs of the people were very important. Although "material" needs were contrasted with "spiritual" and thus also included things like education and personal development, it is nevertheless true that very material needs like adequate housing, food, and clothing loomed large in the minds of progressive reformers. None of these meanings for secularism as a positive philosophy are still in use today, though.

Today, the philosophy that was called secularism tends to be labeled humanism or secular humanism and the concept of secularism, at least in the social sciences, is much more restricted. The first and perhaps most common understanding of "secular" today stands in opposition to "religious." According to this usage something is secular when it can be categorized with the worldly, civil, non-religious sphere of human life. A secondary understanding of "secular" is contrasted with anything that is regarded as holy, sacred, and inviolable. According to this usage something is secular when it is not worshipped, when it is not venerated, and when it is open for critique, judgment, and replacement.
 
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Ataturk was a great man, he made Turkey great, the Ottoman Empire in its last days (in its early days it was a great empire) from the late 1800s was crumbling and after the First World War, Ataturk saved Turkey from the Greeks, French and Armenians in three wars fought at once. After that, Ataturk signed the Treaty of Lausanne (in which, I hear, he allowed Jerusalem to the Jews), and made a new Turkey. Here, he introduced secularism and modernized Turkey, turning it into a great nation. He did not terrorize anyone as Zyxius says, but he saved Turkey and turned it into a vibrant nation.
Ataturk was a great man and Jinnah's role model.

I am in favour of the sort of reforms he did in Turkey to take place in Pakistan.

By the way, it was not Ataturk who stopped women from wearing the scarf in public buildings, that happened decades after his death.
 
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This is from 2007.

‘Support for separating religion from govt grows’

By Anwar Iqbal

WASHINGTON, Oct 7: Support for strict separation between religion and government has grown steadily in Pakistan over the past five years, says a US survey released this weekend.

Majorities in 47 countries, surveyed by the Washington-based PEW Institute for public opinions, agree that religion and politics do not mix.

But opinions are moving in opposite directions in two key Muslim allies of the United States. Support for strict separation between religion and government is growing in Pakistan, while in Turkey support for such separation has declined significantly in the past five years.

Pakistanis who believe that religion and government should remain separate were only 33 per cent of the population in 2002. Five years later their size grew to 48 per cent, a 15 per cent increase. In Turkey, support for secularism declined by 18 per cent over the same period. In 2002, 73 per cent Turks said they believed religion and politics did not mix. Although secularists are still a majority in Turkey, their size declined to 55 per cent in 2007.

In all 47 countries surveyed, at least seven-in-ten respondents believe that education is equally important for boys and girls.

Most people also believe that men and women are equally qualified for political leadership, although there is less agreement on this issue.

Sizeable minorities in several predominantly Muslim countries in the Middle East and Asia – and a majority in Pakistan – say that a woman’s family should choose her husband.

In Pakistan, 82 per cent of those surveyed also say that growing trading ties between countries are good while 52 per cent say they are very good.
 
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As to something Zyxius mentioned, he is right, US is not secular.
 
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Ataturk was a great man, he made Turkey great, the Ottoman Empire in its last days (in its early days it was a great empire) from the late 1800s was crumbling and after the First World War, Ataturk saved Turkey from the Greeks, French and Armenians in three wars fought at once. After that, Ataturk signed the Treaty of Lausanne (in which, I hear, he allowed Jerusalem to the Jews), and made a new Turkey. Here, he introduced secularism and modernized Turkey, turning it into a great nation. He did not terrorize anyone as Zyxius says, but he saved Turkey and turned it into a vibrant nation.
Ataturk was a great man and Jinnah's role model.

I am in favour of the sort of reforms he did in Turkey to take place in Pakistan.

By the way, it was not Ataturk who stopped women from wearing the scarf in public buildings, that happened decades after his death.

I find that people who like Ataturk either don't realize the extent of his oppression, or feel that oppression of people of opposing views is ok in the name of reforming society the way they would like to.

Ataturk was a criminal and I hope he burns in hell. He initially banned the Azan altogether, then tried to ban the arabic Azan (the only one) and instill and Turkish one instead, something which you disapproved Dubai for. He had to re-instate it when mass unrest erupted and threatened his regime. He removed all Imams of all mosques and had state appointed Imams who took their instructions from the government instated instead. He banned the wearing of the turban of the Fez that people used to wear. People violently resisted that and he had to relent on that too. he changed the official day of rest from Friday to Sunday....only to move away from the Muslim heritage of Turkey. He made it illegal to give the sermon in Arabic as is Sunnah (followed possibly by Turkish)...it had to be only in Turkish from then on. Even private instruction in religion was no longer permitted. Keeping a beard was also not permitted. Not only did he separate the state from religion...but he separated all religious people from the state and enforced his secular beliefs in their own private lives. He was in incredibly intolerant man who has created a fanatic movement that till day continues to practice one of the most repressive forms of Secularism in the world.

Can I ask you please to tell me what Secularism means to you?
 
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Is the UK Secular? The head of their army doesn't seem to think so. Secularism would mean NO CHRISTIAN VALUES except at a personal level.

Sir Richard Dannatt : A very honest General | Mail Online
Sir Richard Dannatt : A very honest General
By SARAH SANDS
Last updated at 23:51 12 October 2006

People thought that the new head of the Army, General Sir Richard Dannatt, would be a managerial, John Majorish figure, keen to do the Government's bidding.

Sir Richard's predecessor, General Sir Mike Jackson, was a soldier from central casting, rugged and hard drinking, whereas Sir Richard looks like a barrister or a banker.

But within days of taking over at the end of August, Sir Richard, 55, returned from a trip to Afghanistan and quietly posed the question: "Is £1,150 take-home pay for a month's fighting in Helmand province sufficient?"

The Daily Mail took up the casual remark and campaigned for better pay for soldiers on operations. On Tuesday, Gordon Brown announced a tax-free bonus of £2,240 for troops serving in war zones.

Sir Richard then turned to the medical care of wounded soldiers, insisting on separate military wards.

He is considering changing tours of duty in war zones from six months to four months and planning to make Britain the home base for an expeditionary force, so pulling back from places such as Germany.

He is in the middle of replacing controversial patrol vehicles in Iraq and Afghanistan with heavily armoured trucks, and is bringing together charities to improve the care of disabled or mentally ill former servicemen ("If we had a hand in damaging them, then we are responsible for them").

Further, he questions the validity of our continued presence in Iraq and is concerned by the decline in Christian values in Britain that has allowed Islamic extremism to flourish. Sitting in an armchair in his office at the Ministry of Defence, he declares simply: "I am going to stand up for what is right for the Army. "Honesty is what it is about. The truth will out. We have got to speak the truth. Leaking and spinning, at the end of the day, are not helpful." The honest soldier is a figure that frightens the life out of politicians. So far, the General has got his way, partly because of his tactful, unassuming manner. He may be an illustration of the adage that you can achieve anything as long as you do not want to take credit for it.

He talks soberly of the "military covenant" between a nation and its Armed Forces. "I said to the Defence Secretary (Des Browne) that the Army won?t let the nation down, but I don?t want the nation to let the Army down."

The case of a wounded soldier in Selly Oak Hospital in Birmingham being abused by an anti-war civilian showed a breakdown of the covenant. I ask whether our returning soldiers may suffer the kind of rejection shown to Vietnam veterans.

"Iraq may be an unpopular war now and Afghanistan may be a misunderstood war," he says, "but the soldiers, sailors and airmen who are conducting those operations are doing their duty to their best ability. And I hope the British people never forget that our soldiers are doing what the Government requires them to do.

"That is why it is important that the story of what is happening in Afghanistan is told. It is important that Paras back on leave can go down to the pub and people will know what they have been doing. It should get out how difficult it has been, how dangerous, how tragic at times, and that they have done well." The treatment of soldiers in civilian wards shows society's lack of understanding of the needs of our troops.

"It is not acceptable for our casualties to be in mixed wards with civilians," Sir Richard says. "I was outraged at the story of someone saying: 'Take your uniform off.' "Our people need the privacy of recovering in a military environment ? a soldier manning a machine gun in Basra loses consciousness when he is hit by a missile and next recovers consciousness in a hospital in the UK.

"He wants to wake up to familiar sights and sounds, he wants to see people in uniform. He doesn't want to be in a civilian environment. We exacerbate the culture shock." Sir Richard's lead in shining a light on the Armed Forces extends to the mission in Iraq. He says with great clarity and honesty that "our presence exacerbates the security problems". "I think history will show that the planning for what happened after the initial successful war-fighting phase was poor, probably based more on optimism than sound planning.

"History will show that a vacuum was created and into the vacuum malign elements moved. The hope that we might have been able to get out of Iraq in 12, 18, 24 months after the initial start in 2003 has proved fallacious. Now hostile elements have got a hold it has made our life much more difficult in Baghdad and in Basra.

"The original intention was that we put in place a liberal democracy that was an exemplar for the region, was pro-West and might have a beneficial effect on the balance within the Middle East.

"That was the hope. Whether that was a sensible or naïve hope, history will judge. I don't think we are going to do that. I think we should aim for a lower ambition."

Sir Richard adds, strongly, that we should "get ourselves out sometime soon because our presence exacerbates the security problems". "We are in a Muslim country and Muslims' views of foreigners in their country are quite clear. "As a foreigner, you can be welcomed by being invited into a country, but we weren't invited, certainly by those in Iraq at the time. Let's face it, the military campaign we fought in 2003 effectively kicked the door in.

"That is a fact. I don't say that the difficulties we are experiencing around the world are caused by our presence in Iraq, but undoubtedly our presence in Iraq exacerbates them."

He contrasts this with the situation in Afghanistan, where we remain at the invitation of President Hamid Karzai's government.

"There is a clear distinction between our status and position in Iraq and in Afghanistan, which is why I have much more optimism that we can get it right in Afghanistan."

There is a logistical as well as a moral reason for concentrating on the mission in Afghanistan. Sir Richard talked last month of the Army "running hot". Our troops are stretched to capacity. We have only one spare battalion. Almost everyone is going to end up serving in Iraq or Afghanistan.

This, of course, will include the regiments of Prince Harry and later Prince William.

Sir Richard says a date has not yet been set for Harry's unit in the Household Cavalry to be deployed, but once it is, he will make a recommendation to the Queen about the Prince's circumstances and role.

"Currently the question has not been put to me and therefore no decision has been made. When his unit is ready for operation, his commanding officer will look at the situations he might find himself in."

Sir Richard will certainly take into serious consideration the wishes of the Princes.

"I would imagine both these young men, having opted to join the Army, would want to deploy in operation. I have got a son in the Army. He wants to be deployed with his people, so I would expect Harry and William to do the same." The accusing question put to Tony Blair by parents of servicemen and women is: would a politician send their own child to war?

Sir Richard's son, Bertie, was a platoon commander in Iraq. "He was in Iraq until a couple of months ago. It was tough: three of his contemporaries, young officers, have been killed. There is a lot of pressure on young commanders. When my son was deployed he got into some quite hairy situations. "I was a dad as well as being Commander in Chief. I am still a dad as well as being Chief of the General Staff. I wouldn't send an Army where I wouldn't send my own child.

"When I was younger, I wouldn't send people where I wouldn?t go myself. Sharing the risk is important. That is why the chain of command is so important."

Sir Richard has occasionally discussed with his wife, Philippa, whether to continue his career in the Army, but always found more reasons to stay than to leave.

"There are good reasons for joining, apart from Iraq, which is atypical. We have been deployed to bring a better life to people and on the whole we have done that well." With regard to Iran and North Korea, he believes in dialogue.

"Particularly with Iran ? if we paint them into a corner I think that is being too simplistic. Dialogue and negotiation make eminent sense and military posturing doesn't."

The General is a practising Christian and this informs his views on the Army's role and place in society. He believes our weak values have allowed the predatory Islamist vision to take hold.

"We can't wish the Islamist challenge to our society away and I believe that the Army, both in Iraq and Afghanistan and probably wherever we go next, is fighting the foreign dimension of the challenge to our accepted way of life.

"We need to face up to the Islamist threat, to those who act in the name of Islam and in a perverted way try to impose Islam by force on societies that do not wish it. In the Cold War, the threats to this country were about armies rolling in. Threats now are not territorial but to the values of our country.

"In the Army we place a lot of store by the values we espouse. What I would hate is for the Army to be maintaining a set of values that were not reflected in our society at large ? courage, loyalty, integrity, respect for others; these are critical things.

"I think it is important as an Army entrusted with using lethal force that we do maintain high values and that there is a moral dimension to that and a spiritual dimension.

"When I see the Islamist threat I hope it doesn't make undue progress because there is a moral and spiritual vacuum in this country. Our society has always been embedded in Christian values; once you have pulled the anchor up there is a danger that our society moves with the prevailing wind. "There is an element of the moral compass spinning. I am responsible for the Army, to make sure that its moral compass is well aligned and that we live by what we believe in.

"It is said we live in a post-Christian society. I think that is a great shame. The Judaic-Christian tradition has underpinned British society. It underpins the British Army." I ask what this means for Muslim soldiers and their allegiance.

"These are British Muslims who are also British soldiers. If they are prepared to take the Queen?s shilling they will go wherever the mission requires them to go."

As Para 3 Battle Group return from Afghanistan, they are being replaced by 3 Commando Brigade, incorporating the Royal Marines, who are especially trained for cold weather conditions.

Although 1,000 extra troops were sent to Helmand following ferocious assaults from the Taliban, only a small number were combat soldiers. For the next few months, there will be 5,200 British troops in Helmand and this will be re-assessed in the spring.

What will make a difference is the arrival of more heavily armoured vehicles. Sir Richard is open about the vulnerability of some of the vehicles his soldiers have been using, particularly in Iraq.

"The threats we have been facing in Iraq from last summer grew considerably. The sophistication of the mines and rockets used to attack our vehicles went up significantly."

Thus, 160 six-wheeled, four-ton armoured patrol vehicles are on their way to Afghanistan. There is also a 20-ton vehicle called the Mastiff ready for use in Iraq or Afghanistan. The controversial "snatch" Land Rovers, which give little protection, should be replaced. "Over time I want to modernise all patrol vehicles," says Sir Richard. "The snatch vehicles were getting old. They were originally developed for Northern Ireland. I want people to have adequate vehicles for the tasks they carry out." There is also a family of armoured vehicles called FRES (Future Rapid Effect System). The cost of this future equipment is £14 billion. Defence spending has traditionally been a low priority for the Treasury. It has never had the populist appeal of schools and hospitals. But the quiet, determined new Chief of the General Staff is hoping that the "military covenant" will prevail.

General Sir Richard Dannatt offers one of his deceptively impartial observations: "Twenty-nine per cent of government spending is on social security. Five per cent is on defence. Others can take a view on whether that proportion is right."
 
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Let's try to arrive at some sort of definition of Secularism shall we?

Let's say one of the principles, among others, of Secularism is that nothing is sacred or inviolable....meaning that everything is open to question and revision. Can everyone agree on this?

Also...please suggest other principles of Secularism. Anyone who is a support of Secularism please.
 
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