It is widely recognised that the process of secularisation takes place differently in different parts of the world. Less often appreciated is the wide variety of ‘secularities’ (and indeed of ‘secularisms’) that emerge as a result. This article will look at this question systematically, and will try to identify at least some of the factors that must be taken into account if we are to understand unbelief as well as belief. In so doing it builds on the author's earlier work relating to patterns of religion in modern Europe.1
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