of a new world religion. He writes that "the ideology of the state is also clothed in religious garments" (Smart, 1995, 45). He notes that the world's states have adopted many icons and ceremonies which have taken on almost a religious significance.
Some examples of the trinkets of these new religions include, flags and national anthems, and parades of saber-rattling soldiers designed to show off a society's military prowess. Wars and violent conflicts are glorified in ceremonies where the people are indoctrinated with the belief that shedding blood for God and country is both virtuous and noble. Smart subtly criticizes the awesome power these states hold over their people's hearts and minds. He is especially critical of the often violent and unconstructive means for which nations direct their people's energies and passions (i.e. wars of conquest) (Smart, 1995, 45).
Smart's analysis is far more sophisticated than a simple conclusion that nationalism is supplanting the world's traditional religions. Instead, he believes that the relationship between traditional religions or worldviews and nationalism is more symbiotic in nature. As nationalistic e
...