Frogman, I disagre with a term 'in fact' in a context you have used it.
But, let me explain my thoughts, aldo I am sure that you are quite familiar with everything I 've got to say.
With all due respect I am surprised that I have to write such things in year 2020 (why religious education or upbringing should remain private thing)
The state has power not based on divine law (jus divinum) but on social contract that transcends religious, religious and any other personal or particular interests.
The state is thus positioned wider and more general than any particularism, especially religious, in order to guarantee citizens neutrality, so that every citizen can address the state if certain groups threaten his existence and world view by imposing his particular belifs
According to the postmodern understanding of society, the religious community as well as all social associations not only have the right of political stance, it is indispensable for pluralism to be complete. But in order to maintain pluralism, the state must remain the sole guarantor of generality and neutrality, and its constitution a guarantor of abstractness so that no particularity or individuality is favored. The law (constitution) of the state,let us not forget, is not written on a case-by-case basis and can apply equally to everyone only if the state is not part of any particular association
Religious education in public school classrooms would impair the neutrality of the state.The students of 'other' confessions or agnostics might think that, in addition to the equal rights they enjoy, there are nevertheless those who are more desirable, or "more equal" than them.
Some society might be, religiously and culturally majority religious, but it is decisive that this fact has nothing to do with the notion of majority or the notion of state, which in a civic sense should ensure neutrality for those who are in the minority.
It is precisely in this symbolic example (absence of religious education or any other form of religious influence in public or 'official' institutions) that the importance of state neutrality is perceived, that is, the reason why it emerged as an abstract, impersonal power which, in its breadth, abstractness and generality, transcends particularisms, in this case religious, but also of any other.
Only if there are no particular features in such places, citizens of another confessions or non religious people can except the state (or school) as their own, as one that is not only for members of some particular confession. Citizenship is not related to confessional affiliation. Nationality and citizenship in the western tradition differ and are not conditioned by religious affiliation, which is why citizenship as a legal term is broader and more general than belonging to a nation or confession.
In simplified terms, this means that no matter how many citizens on the census declare themselves believers for any reason, state neutrality exists because of one citizen who does not declare himself so. Only then can one speak of the liberal-democratic character of the state, because the will of the individual is protected from the will and worldview of the overwhelming majority.
But, let me explain my thoughts, aldo I am sure that you are quite familiar with everything I 've got to say.
With all due respect I am surprised that I have to write such things in year 2020 (why religious education or upbringing should remain private thing)
The state has power not based on divine law (jus divinum) but on social contract that transcends religious, religious and any other personal or particular interests.
The state is thus positioned wider and more general than any particularism, especially religious, in order to guarantee citizens neutrality, so that every citizen can address the state if certain groups threaten his existence and world view by imposing his particular belifs
According to the postmodern understanding of society, the religious community as well as all social associations not only have the right of political stance, it is indispensable for pluralism to be complete. But in order to maintain pluralism, the state must remain the sole guarantor of generality and neutrality, and its constitution a guarantor of abstractness so that no particularity or individuality is favored. The law (constitution) of the state,let us not forget, is not written on a case-by-case basis and can apply equally to everyone only if the state is not part of any particular association
Religious education in public school classrooms would impair the neutrality of the state.The students of 'other' confessions or agnostics might think that, in addition to the equal rights they enjoy, there are nevertheless those who are more desirable, or "more equal" than them.
Some society might be, religiously and culturally majority religious, but it is decisive that this fact has nothing to do with the notion of majority or the notion of state, which in a civic sense should ensure neutrality for those who are in the minority.
It is precisely in this symbolic example (absence of religious education or any other form of religious influence in public or 'official' institutions) that the importance of state neutrality is perceived, that is, the reason why it emerged as an abstract, impersonal power which, in its breadth, abstractness and generality, transcends particularisms, in this case religious, but also of any other.
Only if there are no particular features in such places, citizens of another confessions or non religious people can except the state (or school) as their own, as one that is not only for members of some particular confession. Citizenship is not related to confessional affiliation. Nationality and citizenship in the western tradition differ and are not conditioned by religious affiliation, which is why citizenship as a legal term is broader and more general than belonging to a nation or confession.
In simplified terms, this means that no matter how many citizens on the census declare themselves believers for any reason, state neutrality exists because of one citizen who does not declare himself so. Only then can one speak of the liberal-democratic character of the state, because the will of the individual is protected from the will and worldview of the overwhelming majority.