This article explores the specific question of protection which tort law in England and Wales affords to individuals who are victims of ethical spiking (consumption of food contaminated by malicious third parties which is physically harmless, but repugnant to their religion or beliefs), and moves on to analyse the wider implications for the possible evolution of trespass to the person, and the relationship between tort and human rights law in the UK. Although not a comparative piece, it draws on some features of the Spanish paradigm which illustrate significant benefits of developing the law in the English context in the manner suggested.
(governance), religious freedom and the respect/protection of religious and nonreligious minorities. Moreover, Requejo highlights that there are three spheres of action in the political life of a country: private, social and public. He asserts that, in a twenty-first century democracy, religion should not be present in the public (state) sphere. This is clearly at odds with the legal frameworks of most European countries and, in the opinion of this reviewer, further work is required to explain why, as an overarching principle, the presence of religion in the state sphere is incompatible with the foundations of a contemporary democracy. It is an interesting contention but requires further justification if it is to be engaged with appropriately. To sum up, this is a very interesting volume, containing stimulating contributions which deal with some of the most difficult challenges currently facing Europe in the area of law, religion and pluralism. It is strongly recommended for anyone with an interest in law, history or religion, or indeed other disciplines within the field of humanities.
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