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When populism intersects with the politicization of religion in politics and vice versa, it can have particularly devastating consequences. The evident exploitation of the political landscape by widespread populism aimed at promoting a specific religious ideology while manipulating the religious narrative to attain political objectives is an alarming reality. Against this backdrop, there is a discernible upward trend in the popularity of far-right movements, especially among Western elites. The primary issue is that these elites are embracing a vision deeply entangled in conflict identity. Since the Orient and the West have emerged as pivotal players in these two main areas of influence, the concept of a clash of civilizations is losing ground. As a consequence, the ongoing conflict over identity accentuates the significant role of religion as a fundamental component within the public sphere.
It is crucial to address the inherent structural paradoxes embedded in this notion. The first paradox arises from the abolishment of boundaries between religion and politics, contradicting Western assertions of secularism and civility. The second paradox requires the establishment of a definitive boundary between religion and politics in the Orient. The third paradox revolves around the noble endeavor to find a common ground between religion and politics, driven by the shared goal of serving the public interest.
In the first paradox, characterized in the West by abolishing boundaries between religion and politics, primarily fueled by identity concerns, it is crucial to pinpoint the key actors accountable for this phenomenon and delve into their underlying motivations. Furthermore, it is imperative to conduct a comprehensive examination of the authentic essence of secularism within the Western context, including its diverse manifestations within social and behavioral contexts.
The second paradox emphasizes the significance of establishing a distinction between religion and politics in the Orient in response to concerns of regress and encroachment on individual freedom. Therefore, it becomes imperative to further investigate the potential means of distancing religion from fanaticism and politics from hypocrisy.
The third paradox, involving the reconciliation between religion and politics, is undeniably the most complex. The common ground shared by these realms frequently fails to serve the public interest, instead enhancing their mutual influence.
This presents a pressing challenge. Both politics and religion must be reassessed with a renewed focus on their roles in promoting peace rather than raising barriers and thus perpetuating division and isolation.
