As a default position, I would say that I’d consider secularism to be a reasonable notion. That is, if we are to understand the notion of secularism as the separation of the influence of religious groups onto social and civic institutions. That said, it has come to my attention of two things that seem interesting cases.
1. Judaism has a system of ethics which is referred to as ‘law’. The significance of Jewish law that makes it really distinct is that a great many issues are considered under the Jewish framework of beliefs. Whether to turn a light on or off on the Sabbath is considered to some, a difficult issue. What kind of car should one buy, what food to eat and so on. It would be absurd to say that one should not be allowed to be informed by a religious conviction or doctrine or system of beliefs, but this seems to stand in a tension (but by no means a contradiction), with the notion that religious institutions should have no influence over social and civic affairs. There seems an important sense in which the notion of the secular is lacking in acknowledging this.
2. There is such a thing as an Islamic bank. I don’t know too much about it but I do understand that it has different problems and different benefits. In the current climate where finance and the financial system is in turmoil, it may seem an interesting and perhaps welcome difference to consider doing things differently. What makes an Islamic bank ‘Islamic’? The early bankers (so Max Weber will have us believe) were Calvinist protestants, we wouldn’t say that those early banks were ‘calvinist banks’ or ‘religious banks’, but happened to be in such and such a social background and situation that most of the banking founders were protestant calvinists afraid of going to hell*.
*Caveat: Consider the Weber thought as a counterfactual, in the sense that Weber’s actual historical evidence and account is wholly questionable.
We need more terminology about the notion of the secular.