European Identity - Individual, Group and Society - HumanitarianNet

140 EUROPEAN IDENTITY. INDIVIDUAL, GROUP AND SOCIETYalso have a European version and strive for the renewal of the Europe ofChristianity. Although if we bear in mind the identity that we havesuggested promoting, this fundamentalism would be “on the borderlineof it”, or even more so outside of it and in opposition. Whilst beingaware of the lack of realism of such plans given the present-daysituation of Christianity in Europe, it is still important —in the political,religious and educational spheres— to be ready to detect and stopthose outbreaks dreaming of overbearing situations of privilege wherehuman rights are violated. Furthermore, we should remember that areligious denomination stops being fundamentalist when it willinglyreinterprets its own tradition incorporating human rights, not when itresigns itself —as the lesser of two evils or because it cannot— to thenon-imposition of certain beliefs which would be imposed if that werepossible, since they are still thought to be carriers of truth.Christianity’s clear and necessary renunciation of its fundamentalistversion leaves us with the question of whether this must entail fullydropping the idea of it somehow being a reference for European identity.This is a delicate and important issue which will not be dealt with here. Iwill confine myself to a few brief remarks. If the assumptions of collectiveidentity that were previously mentioned are accepted, it is normal thatEuropean identity should have a specific connection with Christianculture. If that identity is founded on history, it is undeniable thatEuropean History cannot be understood without Christianity. If thatidentity is founded on the products that the reference culture hasgenerated, it is undeniable that a large number of those products (thinkof Art) are intrinsically connected to Christianity. The issue of regulationsis more delicate: expecting to impose the specific Christian rules inEurope is fundamentalism; but on the other hand, and I would like tocorroborate this with an author who could qualify as post-modern,“there is no doubt that egalitarian rational law [the one we can imposeon ourselves] also has religious roots” 6 . That is, there are rules that canhave their roots in Christian tradition, but they can only proceed to bereferences for collective identity if they manifest themselves as secularlyand rationally universal; if their acceptability does not rely on faith. TheChristian view of the world —in its strict sense— and the experience offaith, must remain personal options and realities linked to Churches, witha degree of vitality and strength in civil society that will depend onthemselves. If all of these premises are considered correct, they becomeorientation criteria for political action (what can Public Administrations6J. Habermas, El futuro de la naturaleza humana, Barcelona, Paidós, 2002, 138.