Exemplifying the way secularism turns nationalism to advantage

the nationalisms that reject the taxes and the fixed charges that Globalization imposes on revenues and borrowing money with restrictions that prevent the hypothetical “liberalization” that secularization is presently publicizing in the name of Globalization. In other words, eliminating nationalisms that resist interest credit and the practice of levying taxes is obviously an implicit elimination of religion and of Islam in particular. I also quote in this extent (p. 77) from Voltaire’s Candide because, though the “Philosophie des Lumières” or “Enlightenment” that this work reflects has apparently nothing to do with what is at nowadays referred to as globalization, this movement grouped atheist, agnostic and abjured Protestant and Catholic “liberals” whose binding tie predates the same antinationalist vein and assumes that it is not God, but man’s duty to determine the essence of existence. This is why, to counterbalance this persuasion, I quote from Goethe’s work on page 191 (2).

The liberalization, globalization or international market economy imperatives which secularism is imposing on nationalisms that draw their main constituent from religion is part and parcel of a political antinationalist and antireligious movement rather than an economic attribute.  I believe I make this obvious through my analysis of the way secularism manipulates dualisms to define itself advantageously and my distinction between types of complementary and opposite correspondences showing how secularism exploits these to fabricate misleading oppositions between nationalism and liberalism in the same way as it opposes religion to nationalism and modernism. In a word, how secularism praises an atheistic or agnostic typology that

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