原教旨主义者和世俗主义者的冲突使这个国家支离破碎。
The country is being torn to pieces by conflict between fundamentalists and secularists.
世俗主义偏向令人自私和个人化。
Secularism tends to make people selfish and individualistic.
我们同意虔诚的世俗主义和剥夺王权。
We have welcomed religious secularism and the stripping of many of the king's powers.
目前，世俗主义泛滥教会，特别是主流的新教教会。
Now secularism is shrivelling some churches, especially mainstream Protestant ones.
然而，现今对于尼卡帛(niqab)的关注超越了世俗主义。
Yet today's concerns about the niqab go far beyond secularism.
换句话说，我们看到了一个充斥著世俗主义的团体。
许多心存怀疑的阿拉伯世俗主义者说，他们之前听过这样的保证。
Many sceptical secular Arabs will say that they have heard such assurances before.
但他有力地驳斥了某些后启蒙时代世俗主义的拙劣版本。
But he picks apart some crude versions of post-Enlightenment secularism.
阿拉维是温和的，但是与卡拉比不同，他不是一个世俗主义者。
Mr Allawi is a moderate but, unlike Mr Chalabi, he is no secularist.
不管是在英国还是法国，对于今天的世俗主义鼓吹者来说，这都是一个极大的讽刺。
And this is the grand irony to the advocacy of secularism today, whether in France or Britain.
世俗主义也并不像许多知识分子想象得那么现代，相反，多极主义才是。
Secularism was not as modern as many intellectuals imagined, but pluralism is.
西方世界向某种他称之为“世俗主义”的方向靠拢，而这正是本书所以成形及其意义所在。
The Western world's gradual movement towards something he calls "secularity" is what gives shape and meaning to his book.
西方世界向某种他称之为“世俗主义”的方向靠拢，而这正是本书所以成形及其意义所在。
The Western world's gradual movement towards something he calls “secularity” is what gives shape and meaning to his book.
世俗主义的兴起主要来源于神性的俗化、市场意识的启蒙和商业精神的发端这三方面。
The boom of secularism stems from the secularization of divinity, the enlightenment of market consciousness and the inchoation of commercial spirit.
埃及的穆巴拉克，突尼斯的本阿里，以及叙利亚的阿萨德都凭借强势的世俗主义支持建立起粗暴的（同时也是极度不自由的）警察国家。
Egypt’s Mubarak, Tunisia’s Ben Ali, and Syria’s Assad built brutal (and deeply illiberal) police states with strong secularist support.
然而最具有讽刺意味的是，这样一种对于世俗主义和启蒙价值的黑白颠倒，正是在启蒙的名义之下进行的，而且在整个欧洲大陆上，没有引起什么好奇和关注。
Yet this perversion of secularism and Enlightenment values, in the name, ironically, of Enlightenment, is also not some sort of continental curiosity.
就此而言，埃及文化部最近将一奖项颁给了赛义德•奇玛尼（Sayed al-Qimani），国内最积极好斗的世俗主义作家之一，可谓意味深长。
Significant, in this light, is the recent award by Egypt’s culture ministry of a prize to one of the country’s most combative secularist writers, Sayed al-Qimani.
[color=#000000][font=Verdana][size=10.5pt][font=宋体]与世俗主义已成为西方历史动力相反的观点很容易就被抛出。
[font=Verdana][size=10.5pt][color=#000000]Objections to the view that secularism has been Western history's driving force come easily enough.
看起来，这种被称为积极好斗的世俗主义，其鼓吹来源超越了党派之争，然而，他们早已忘记了，世俗主义还有一个真正的来源——那就是一个世俗国家并不是信仰的敌人；相反，从很多角度来看，世俗国家正是世俗主义的产物。
What seems to have escaped the cross-party purveyors of this so-called militant secularism is that a secular state is not the enemy of religion; in many ways it is its product.
看起来，这种被称为积极好斗的世俗主义，其鼓吹来源超越了党派之争，然而，他们早已忘记了，世俗主义还有一个真正的来源——那就是一个世俗国家并不是信仰的敌人；相反，从很多角度来看，世俗国家正是世俗主义的产物。
What seems to have escaped the cross-party purveyors of this so-called militant secularism is that a secular state is not the enemy of religion; in many ways it is its product.
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