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"Free Thought and Official Propaganda" is a speech (and subsequent publication) delivered in 1922 by Bertrand Russell on the importance of unrestricted freedom of expression in society, and the problem of the state and political class interfering in this through control of education, fines, economic leverage, and distortion of evidence.
As with his views on religion, which developed considerably throughout his long life, Russell's views on the matter of race did not remain fixed. By 1951, Russell was a vocal advocate of racial equality and intermarriage; he penned a chapter on "Racial Antagonism" in New Hopes for a Changing World (1951), which read:
The Free Exercise Clause prohibits government interference with religious belief and, within limits, religious practice. [2] To accept any creed or the practice of any form of worship cannot be compelled by laws, because, as stated by the Supreme Court in Braunfeld v. Brown, the freedom to hold religious beliefs and opinions is absolute. [3]
The inseparable connection of democracy, freedom of religion, and the other forms of freedom became the political and legal basis of the new nation. In particular, Baptists and Presbyterians demanded vigorously and successfully the disestablishment of the Anglican and Congregational state churches that had existed in most colonies since the ...
Voltaire's critical views on religion led to his belief in separation of church and state and religious freedom, ideas that he had formed after his stay in England. In August 1736, Frederick the Great , then Crown Prince of Prussia and a great admirer of Voltaire, initiated a correspondence with him. [ 73 ]
“Political issues relating to racial and social justice can be taught about in a balanced and factual manner, just as pupils are often taught about a range of different views on other topics.”
Just as there can be nothing religious today in politics there must be nothing political in religion. We ask, secondly, for freedom of education, because it is a natural right, and thus to say, the first freedom of the family; because there exists without it neither religious freedom nor freedom of expression.
In Religious Freedom, Minority Rights, and Geopolitics, Mahmood challenges the meaning of religious freedom as a universal concept by examining its development in the Middle East, in particular, the Ottoman Empire. She pointed out that geopolitical tension, instead of a consensus across different cultures, shaped the course of religious freedom.