Diversidade religiosa e democracia: uma análise da proposta pluralista de Roger Trigg

Abstract

This dissertation aims to analyze Roger Trigg's pluralist proposal as a tool capable of adapting religious diversity within the public debate of democratic societies. The aim of this endeavor is to validate the following idea: religious participation in the public discourse of democratic societies appears legitimate when there is sufficient diversity within the discussion. To support this position, we want to answer the question: can religions participate in the public debate? In response, we adopt the main ideas of Roger Trigg, in the works Religious Diversity: Philosophical and Political Dimensions (2014) and Religion in Public Life: Must Faith Be Privatized? (2007). For the philosopher, the scope and impact of religious diversity in Western societies should be seen as relevant to public discussions, so that we cannot simply disregard the different conceptions of a good society that religions produce. To develop and defend these ideas, we present in the first chapter some of the impacts generated by religious diversity in today's societies, along with some problems generated by this diversity. We then point out the main epistemological approaches to religious diversity, namely naturalism, exclusivism, inclusivism, and pluralism. We clarify these different ways of thinking about religious diversity because they foster, it is intended to defend, different postures in the public debate. In the second chapter, we first present the notions of religious freedom and democracy coined by Trigg, and then the author's pluralist theory. Still, in the second chapter, we argue, together with the philosopher, that religious beliefs are not limited to mere subjective and particular statements. Trigg maintains that religions can be concerned with an objective reality that is accessible to all. Finally, in the third chapter, we draw an analysis of the author's position. To this end, we address different ways of institutionalizing religions, including "non-constitutional pluralism." Such a form of institutionalization of religions seems to corroborate Trigg's theory, since, it will be argued, it draws a parallel with the author's idea of epistemic humility. Trigg seems to enable a favorable defense of the participation of religious diversity in public discussions, because, it is intended to conclude, his pluralistic approach assumes the possibility of living and coexist with different belief systems that disagree with each other, in a largely peaceful and respectful way.