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The main subject of John Mayer’s article is the meaning of 'secular'. The dominant recent use of this word in India has revolved around the issue
of India’s constitution. Since that time 'secular' has been one main focus of numerous discussions.
Due to the different historical evolution, the term 'secular' has in India a different meaning than in our culture. In India it is connected closely to
religious pluralism and the means of acceptance and tolerance of different cultural heritage.
In the western culture the discussion about 'secular' has revolved around the separation of church and government, being mainly initiated by Protestant
movements, which developed in the reformation. The term ' secularization', being a result of this process, can be seen as a response to the scepticism of the Enlightenment. The process of 'secularization' was marked
by the reduction of religious phenomena to mere anthropological objects and social phenomena. In that sense 'secularization' meant much more the elimination of religion than the toleration of the different religious
and cultural traditions. Religion was considered as a method of economical exploitation and intellectual repression. The consequence of this process was a gradual devaluation of religion and religious values,
considering the education of human beings.
This popular interpretation of 'secularization' can hardly be applied on the Indian context. But what does 'secularization' then mean in the Indian
context? And what is the main distinction to the western interpretation?
John Mayer approaches this problem by separating and distinguishing between the terms 'secularization' and 'secularism' and by interpreting them
considering their different cultural background. Mayer defines 'secularization' as 'to turn towards the world'. This definition presupposes the existence of a 'material' world versus a 'spiritual, transcendental
world, the latter being the dominant one. The goal of secularization would be in that context the development of a balance between the two worlds. That means the acceptance of the two worlds as egalitarian and
complementing one another. For Mayer, such a process is evident in the Bhagavadgita as well as in Buddhism, Jainism and the Bhakti-Religion.
In USA and Europe 'secularization' means rather the approach, to involve religious ideas and institutions into the solution of 'worldly', that means
political, economical and social problems.
'Secularism' is a different matter. Here, the existence of a 'transcendental' realm is totally negotiated. Mayer treats this term very critically. To
his opinion the consequences of this process, that means the devaluation and negotiation of religious values and of experiences of the self, revolving out of the acceptance of the transcendental, hinders the social
education and developing of social thinking and acting individuals. Mayer’s approach to the problem of 'secular' is indeed remarkable. His arguments are firmly rooted in profound research on Indian and western
tradition. His microanalysis of this complex and controversial problem provides the reader with a most interesting insight into processes, that are central to the global conflicts of our world, longing for
reasonable solutions.
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