THE OPPOSITE OF THE rIGHT:

The difference in political imagination between disestablishment and Laïcité is a primary driver of this divergence. As Manent observes, Laïcité is structured on the division between public and private spheres. It assumes a neat distribution of social activities along this dichotomy. Social phenomena, however, are not so discretely categorizable. For example, it is unclear whether a student wearing a veil in school adorns her body, a private act, or promotes her religion in a government facility, a public one. Given this ambiguity, Laïcité creates line-drawing controversies where conflict becomes inevitable, especially when a minority group is more religious than the whole.

The relationship between religion, government, and civil society is different in the United States. Rather than controlling or containing religion, American political thought holds religion as a positive public good, one the government should allow to flourish. Thus, American disestablishment does not seek to purge religion from public space. Instead, it allows religion to thrive, promoting the free intercourse of peoples from all faiths. Disestablishment thus avoids Laïcité's line-drawing problems and its subsequent discriminatory laws.

Despite many Americans' discomfort with new religions, American civil and political society's embrace of religion allows religious minorities and newcomers to adapt readily to their new context, not only strengthening the minority's position within American society but also reinforcing liberal American civic traditions.

For several years, I have conducted research on Sharia's role in America's Islamic communities. What has impressed me most is  American Muslims' dedication to the principles of constitutional liberty. They understand the secret that has long guaranteed our freedom and rights: only mutual respect and self-organization under the law ensures that individuals enjoy liberty. They also know the best way to realize these goals is by building civil society.

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