An interview is not a

In its preliminary analysis, Jean-Marc Ferry recalls the tumultuous historical bases underlying the relationship between religion and modernity and, at the same time, defines its vision of the functioning of contemporary liberal democracy. In the latter law reigns supreme, at least in principle. It regulates public reason by what Ferry calls the "principle of negative liberty default". This system, set out for the first time by Kant, is in summary to state that everyone is free to the extent that this freedom does not infringe the dautrui. This self-limitation of individual freedom activates the categories of "fair" and "linjuste". It controls the déquité problems and sharing. However, it does not sintéresse to the concept of 'good life' and all that is within the sphere of "good", that is happiness. "What lautorité merely be fair, we will arrange BE happy," Benjamin Constant believed that, as Kant thought that happiness wasnt quun "ideal of the imagination," a subjective representation and a strictly private matter. Public law sintéresse so exclusively what is right, leaving lethic and even aesthetics what belongs to the good life and harmonious coexistence.

This liberal conception sest extent of the area of ​​law to that policy. Or "this restrictive conception of politics is questioned today by new societal problems," writes Jean-Marc Ferry. Lhomme contemporary claims that the state solve also the social issues that contribute to the good life, as a volunteer linterruption pregnancy, assisted suicide, the transition from curative to palliative care etc. The policy must extend its jurisdiction beyond just social problems. Now it happens particularly helpless, nayant at its disposal that the rules of law, institutional and legislative arsenal that it will have to implement on moral, ethical issues is finally far removed from its usual field of expertise.
It is in this context that therefore justifies a reflection on the relationship between religion and politics as the default negative liberty principle is powerless against these issues. However, the sphere of values ​​represented by religion from a philosophical point of view is more predisposed to treat. This is why, explains Jean-Marc Ferry, could be considered a "de-privatization" (as "out of the private sphere where she was confined since the end of the Enlightenment") gradual and cautious of religion in the public space and democratic.

It is in the form of an interview that Jean-Marc Ferry has preferred to present this book. We can not only enjoy, but it is secondary.