What is another word for secularist?

Pronunciation: [sˈɛkjʊləɹˌɪst] (IPA)

Secularism is a belief system that separates religion and state and promotes a society that is purely based on reason, science, and individual freedom. A secularist is someone who adheres to this mindset, but there are several other words that can also be used to describe this type of individual. For instance, a humanist believes in the value and agency of human beings and emphasizes common human needs, interests, and dignity. A rationalist uses reason and logic to understand the world and its problems without reliance on emotional or religious faith. An atheist, of course, does not believe in the existence of a god or gods. All of these terms can be used interchangeably with secularist as a way to describe someone who values reason over religious dogma.

What are the paraphrases for Secularist?

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  • Forward Entailment

    • Adjective
      secular.

What are the hypernyms for Secularist?

A hypernym is a word with a broad meaning that encompasses more specific words called hyponyms.

What are the hyponyms for Secularist?

Hyponyms are more specific words categorized under a broader term, known as a hypernym.

Usage examples for Secularist

The most complete secularist, in his negation of religion, does not differ from Newman in his low opinion of the value of the surmises of the mind as to the transcendental meaning of life and the world.
"Edward Caldwell Moore Outline of the History of Christian Thought Since Kant"
Edward Moore
My own father's a secularist, I think.
"Major Barbara"
George Bernard Shaw
Our Father-yours and mine-fulfils himself in many ways; and I daresay he knew what he was about when he made a secularist of you.
"Major Barbara"
George Bernard Shaw

Famous quotes with Secularist

  • It is very clear to an unbiased reader that the Gonda carnage has started with a pre-meditated attack on the procession. Going by the original newspaper reports, some Janata Dal miscreants affiliated with Muslim party leaders were the aggressors, and the processionists were the victims. However, it is in the nature of aggression that the victims get the blame. Thus, a rapist will usually say that the girl had asked for it, that she had provoked him. Here too, it is not stated simply that the processionists were attacked. Rather, it is said in goonda-speak, approvingly broadcast by the secularist press, that the procession has provoked violence and caused riots.
    Koenraad Elst
  • When today Muslim goondas create a riot in Bhagalpur or in Gonda, the secularist press will obscure this beginning (in both cases bombs thrown from Muslim establishments at Hindu processions) and highlight the ensuing Hindu part of the violence. Some M.J. Akbar will poignantly describe the suffering of some Muslim villagers, and then blame the atmosphere created by the Rathyatra in some distant town, without even mentioning that the riot started with a pre-planned armed attack on a Hindu procession. (...) Not only do you gain on the propaganda front, the press may even come out in support of your demands. For some time, Muslim communalists have demanded a ban on processions. More than 95% of religious processions are Hindu processions anyway, for processions are a thoroughly Pagan practice which in Islam can only be a heterodox oddity. (...) A very good illustration is the next and very important demand of the Muslim communalists : a larger than proportionate reservation for Muslims in the army and the police...
    Koenraad Elst
  • One Western author who has become very popular among India’s history-writers is the American scholar Prof. Richard M. Eaton.... A selective reading of his work, focusing on his explanations but keeping most of his facts out of view, is made to serve the negationist position regarding temple destruction in the name of Islam. Yet, the numerically most important body of data presented by him concurs neatly with the classic (now dubbed “Hindutva”) account. In his oft-quoted paper “Temple desecration and Indo-Muslim states”, he gives a list of “eighty” cases of Islamic temple destruction. "Only eighty", is how the secularist history-rewriters render it, but Eaton makes no claim that his list is exhaustive. Moreover, eighty isn't always eighty. Thus, in his list, we find mentioned as one instance: "1994: Benares, Ghurid army. Did the Ghurid army work one instance of temple destruction? Eaton provides his source, and there we read that in Benares, the Ghurid royal army "destroyed nearly one thousand temples, and raised mosques on their foundations. (Note that unlike Sita Ram Goel, Richard Eaton is not chided by the likes of Sanjay Subramaniam for using Elliott and Dowson's "colonialist translation.") This way, practically every one of the instances cited by Eaton must be read as actually ten, or a hundred, or as in this case even a thousand temples destroyed. Even Eaton's non-exhaustive list, presented as part of "the kind of responsible and constructive discussion that this controversial topic so badly needs", yields the same thousands of temple destructions ascribed to the Islamic rulers in most relevant pre-1989 histories of Islam and in pro-Hindu publications.... If the “eighty” (meaning thousands of) cases of Islamic iconoclasm are only a trifle, the “abounding” instances of Hindu iconoclasm, “thoroughly integrated” in Hindu political culture, can reasonably be expected to number tens of thousands. Yet, Eaton’s list, given without reference to primary sources, contains, even in a maximalist reading (i.e., counting “two” when one king takes away two idols from one enemy’s royal temple), only 18 individual cases.... In this list, cases of actual destruction amount to exactly two...
    Koenraad Elst
  • As a general rule, you can predict what the secularist position on any issue will be once you know what the militant Islamist position is. From justifying terrorism to misrepresenting the Ayodhya evidence, the two are rarely very different.
    Koenraad Elst
  • It is all very well for intellectuals in their air-conditioned offices to bemoan the unbelievable impact of either mean-spirited or silly rumours in the genesis of communal riots among the common folk. But in this instance, in their own reports on and analysis of communal violence, factual data were just as shamelessly replaced with invention, rumours and conspiracy theories. In this respect, religious extremists such as the Shahi Imam have behaved themselves better than the secularist campaigners who pose as the guardians of modernity and the scientific temper. Arundhati Roy risked the international fame she so clearly cherishes by going public with blatant lies about atrocities against named Gujarati Muslim women who turned out to be either non-existent or abroad at the time of the riots. Perhaps a fiction writer can afford this, but the news media with their deontology of accuracy and objectivity made themselves guilty of similar howlers. Internationally influential media like the Washington Post copied from an Islamist website rumours about Hindu provocations behind the Godhra carnage, falsely claiming a Gujarati journalist as source, and never publishing a correction when the journalist in question denied ever having put out such a story. With such media, who needs rumors?
    Koenraad Elst

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