… some of his thoughts about religious tolerance and the state.
Every religion is originally a ‘worldview’ or, in Rawls’s terminology, a ‘comprehensive doctrine,’ also in the sense that it claims the authority to structure a form of life in its entirety. Religion must renounce this claim to structure life in a comprehensive way that also includes the community once the life of religious groups becomes differentiated from that of the larger political community within pluralistic societies. …
For the believer who travels with heavy metaphysical baggage, the good enjoys epistemic primacy over the right. The validity of the ethos on this assumption depends on the truth of the worldview in which it is embedded. The exclusive validity claims of the underlying worldviews are accordingly bound up with different ethical existential orientations and competing forms of life. As soon as one’s conception of the good life is shaped by religious notions of salvation or metaphysical conceptions of the good, a divine perspective (or a ‘view from nowhere’) opens up from which (or where) other ways of life appear not only different but mistaken. When an alien ethos is not merely evaluated in relative terms, but is judged in terms of truth and falsity, the demand to show every citizen equal respect regardless of his ethical self-understanding and his way of life represents an imposition….
[T]he spread of religious tolerance, which we have already identified as a pacemaker for the emergence of democracies, has also become a stimulus and model for the introduction of further cultural rights within constitutional states.