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Before Political Liberalism: Religion and the Formation of Political Morality
Unformatted Document Text:  19 reasonable and committed to the principle of equal respect for person, the terms of political association could be determined in a broad consensual ground. By directing our attention to an initial condition—respect for persons—Larmore makes an important point. The argument enriches Rawls’s notion of ‘reasonableness’’ by adding a flavor of respect; however, it is limited in scope. If Rawls stipulates reasonableness for religious doctrines, Larmore would stipulate respect for other persons. All in all, the question of what sorts of conditions would allow or encourage religious doctrines and its adherents to hold onto values such as respect for others still remains. IV. Conceptual Themes (3): The Question of Religion and Public Life in the Early Liberal Thought How can political liberalism overcome this problem? I suggest that debates and insights from the early liberal tradition might be of great help in this matter. In seventeenth and eighteenth century liberalism, thinkers who were looking for ways to permanently cease bloody religious disputes, advocated an understanding of religion that would strengthen the moral fabric of society. They emphasized the value of a body of moral conceptions which are commonly found in diverse religious sects and traditions, and which could also be reasonably endorsed by diverse groups of believers. They called this conception as “tolerant”, “true”, “rational”, and “moral” religion. The intention was to de-emphasize theological and ecclesiastical disputes that were plaguing the society and ensuing endless conflicts, and emphasize the moral aspect of religion in general and reach an understanding that is more accessible and universal. In the quest for a viable basis of public morality which would serve to bring peace and stability, this conception of religion served as a heuristic device delimiting the public role of religion. Both Locke and Smith espoused such an understanding of religion in their political theories, and expounded public and political arrangements and processes which would help religion attain

Authors: Bilgin, M. Fevzi.
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reasonable and committed to the principle of equal respect for person, the terms of political
association could be determined in a broad consensual ground. By directing our attention to an
initial condition—respect for persons—Larmore makes an important point. The argument
enriches Rawls’s notion of ‘reasonableness’’ by adding a flavor of respect; however, it is limited
in scope. If Rawls stipulates reasonableness for religious doctrines, Larmore would stipulate
respect for other persons. All in all, the question of what sorts of conditions would allow or
encourage religious doctrines and its adherents to hold onto values such as respect for others still
remains.
IV. Conceptual Themes (3): The Question of Religion and Public Life in the Early
Liberal Thought
How can political liberalism overcome this problem? I suggest that debates and insights
from the early liberal tradition might be of great help in this matter. In seventeenth and
eighteenth century liberalism, thinkers who were looking for ways to permanently cease bloody
religious disputes, advocated an understanding of religion that would strengthen the moral fabric
of society. They emphasized the value of a body of moral conceptions which are commonly
found in diverse religious sects and traditions, and which could also be reasonably endorsed by
diverse groups of believers. They called this conception as “tolerant”, “true”, “rational”, and
“moral” religion. The intention was to de-emphasize theological and ecclesiastical disputes that
were plaguing the society and ensuing endless conflicts, and emphasize the moral aspect of
religion in general and reach an understanding that is more accessible and universal. In the quest
for a viable basis of public morality which would serve to bring peace and stability, this
conception of religion served as a heuristic device delimiting the public role of religion. Both
Locke and Smith espoused such an understanding of religion in their political theories, and
expounded public and political arrangements and processes which would help religion attain


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