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  1. Ruth Abbey (2006). Turning or Spinning? Charles Taylor's Catholicism: A Reply to Ian Fraser. Contemporary Political Theory 5 (2):163.
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  2. Peter Admirand (2011). The Secular Outlook: In Defense of Moral and Political Secularism. By Paul Cliteur. Heythrop Journal 52 (3):536-537.
  3. Helton Adverse (2008). Política e secularização em Carl Schmitt. Kriterion 49 (118):367-377.
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  4. Amal Altaf & Mohammad Atif Awan (2011). Moderating Affect of Workplace Spirituality on the Relationship of Job Overload and Job Satisfaction. Journal of Business Ethics 104 (1):93-99.
    With the increase in market competition and dynamic work environment, work overload seems to have become a common issue suffered by almost every employee. Overload usually results in not only poor health conditions but also mental circumstances. These problems then become a threat to the organizations in the form of poor performance and lack of ability to reach standards. Workplace spirituality is one way to deal with stressful overload conditions. This research deals with the study of moderating affects of workplace (...)
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  5. Robert Audi (1991). Religious Commitment and Secular Reason: A Reply to Professor Weithman. Philosophy and Public Affairs 20 (1):66-76.
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  6. Erwin Bader (2009). Staat Und Religion Bei Karl Marx: Absterben Oder Veränderung? Kovač.
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  7. Zenon Bańkowski (2004). Faith, Freedom and the Future: Religion in American Culture. Contemporary Political Theory 3 (2):236-237.
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  8. Giorgio Baruchello (2002). Worlds of Difference. Dialogue 41 (4):802-804.
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  9. Andrea Baumeister (2011). The Use of “Public Reason” by Religious and Secular Citizens: Limitations of Habermas' Conception of the Role of Religion in the Public Realm. Constellations 18 (2):222-243.
  10. Ronald Beiner (2014). Civil Religion and Anticlericalism in James Harrington. European Journal of Political Theory 13 (4):388-407.
    In the last few years, there has been a notable surge of interest in the themes of civil religion and the battle against “priestcraft” among historians of political thought. Examples include Eric Nelson’s The Hebrew Republic; Paul Rahe’s Against Throne and Altar; Jeffrey Collins’s The Allegiance of Thomas Hobbes; Jonathan Israel’s work on the legacy of Spinoza; Justin Champion’s work on John Toland; and my own book, Civil Religion. Within the intellectual space created by this recent scholarship, this article focuses (...)
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  11. Ronald Beiner (2010). Has the Great Separation Failed? Critical Review 22 (1):45-63.
    In The Stillborn God, Mark Lilla illuminates why ?political theology? remains relevant today, in a world we might have assumed was thoroughly secularized. Lilla suggests that political theology is the norm, and that Christianity inadvertently gave birth to an exception. But the exception?liberal theology, or a separation of church and state that would give full play to religious impulses?was doomed. Religious impulses were not satisfied by mere moral sentiment, as offered by Rousseau and Kant; and Hegel opened the door to (...)
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  12. A. Berg-Sorensen (2006). Politicising Religions. Political Theory 34 (6):800-806.
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  13. Jeffrey A. Bernstein (2013). The Weimar Moment: Liberalism, Political Theology, and Law. Edited by Leonard V. Kaplan and Rudy Koshar. Lanham, MD: Lexington Books, 2012. [REVIEW] Constellations 20 (3):508-509.
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  14. Richard J. Bernstein (2010). Naturalism, Secularism, and Religion: Habermas's Via Media. Constellations 17 (1):155-166.
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  15. Dan Bessey (2010). Religion and Political Thought. Edited by Micheal Hoelzl and Graham Ward. Heythrop Journal 51 (4):693-694.
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  16. Rajeev Bhargava (2010). The Distinctiveness of Indian Secularism. In Aakash Singh & Silika Mohapatra (eds.), Indian Political Thought: A Reader. Routledge.
  17. Akeel Bilgrami (2014). Secularism: Its Content and Context. Journal of Social Philosophy 45 (1):25-48.
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  18. Colin Bird (2013). Does Religion Deserve Our Respect? Journal of Applied Philosophy 30 (3):268-282.
    This article enumerates several different possible construals of the idea that religion is owed respect. It asks: 1. how religion might be an object of respect; 2. what sorts of respect religion might command; and 3. whose respect might be at stake in complaints about and demands for religious recognition. By distinguishing various ways in which these questions can be interpreted, the discussion aims to introduce some clarity to a notoriously controversial and knotty area of public discussion. Although the article (...)
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  19. Paul Bou-habib (2006). A Theory of Religious Accommodation. Journal of Applied Philosophy 23 (1):109–126.
  20. Keree Louise Casey (1998). Clergy Sexual Abuse. Professional Ethics 6 (3/4):137-154.
  21. Simone Chambers (2007). How Religion Speaks to the Agnostic: Habermas on the Persistent Value of Religion. Constellations 14 (2):210-223.
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  22. Stephen R. L. Clark (2011). Religion and Law – Response to Michael Moxter. Ars Disputandi 5:57-71.
    A response to Michael Moxter's account of the need for 'religious feeling' for social order, suggesting that togetherness is currently promoted in overtly non-religious ways, and that true piety may often be at odds with social - and especially with state - order.
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  23. Jean L. Cohen (2013). Political Religion Vs Non-Establishment: Reflections on 21st-Century Political Theology: Part 2. Philosophy and Social Criticism 39 (6):507-521.
    This article defends the principle of non-establishment against 21st-century projects of political religion, constitutional theocracy and political theology. It is divided into two parts. The first part, published in special issue 39.4–5 of Philosophy and Social Criticism, proceeds by constructing an ideal type of political secularism, and then discussing the innovative American model of constitutional dualism regarding religion that combined constitutional protection for the freedom of religious conscience and exercise with the principle of non-establishment. It then critically assesses the integrationist (...)
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  24. F. Dallmayr (2012). Radical Changes in the Muslim World: Turkey, Iran, Egypt. Philosophy and Social Criticism 38 (4-5):497-506.
    This article discusses radical changes in the Muslim world during the last hundred years. The main emphasis is on the tension between secularism and religious authority and the prospect of political democracy. The article starts from Toynbee’s assumption that social-political change is a response to a preceding condition. Three countries are compared. Modern Turkey emerged in the 1920s from the ruins of the Ottoman Empire and its traditionalist outlook. Under Mustafa Kemal, Turkey was transformed into a radically secular and modernizing (...)
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  25. Fred Dallmayr (2012). A Secular Age? Reflections on Taylor and Panikkar. International Journal for Philosophy of Religion 71 (3):189-204.
    During the last few years two major volumes have been published, both greatly revised versions of earlier Gifford Lectures: Charles Taylor’s A Secular Age ( 2007 ) and Raimon Panikkar’s The Rhythm of Being ( 2010 ). The two volumes are similar in some respects and very dissimilar in others. Both thinkers complain about the glaring blemishes of the modern, especially the contemporary age; both deplore above all a certain deficit of religiosity. The two authors differ, however, both in the (...)
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  26. R. L. Euben (2010). Review Essay: Making the World Safe for Compatibility: Hashemi, Nader. Islam, Secularism and Liberal Democracy: Toward a Democratic Theory for Muslim Societies New York: Oxford University Press, 2009. 304 Pp. $65.00 (Cloth). Kamrava, Mehran. Iran's Intellectual Revolution Cambridge. UK: Cambridge University Press. 2008. 288 Pp. $85.00 (Cloth), $33.99 (Paper). March, Andrew F. Islam and Liberal Citizenship: The Search for an Overlapping Consensus by Andrew F. March. New York: Oxford University Press, 2009. 360 Pp. $55.00 (Cloth). [REVIEW] Political Theory 38 (3):424-441.
  27. Gordon Graham (1993). Politics and Religion. Journal of Social Philosophy 24 (1):114-122.
  28. Daniel Howard-Snyder, The Fellowship of Confessing Anglicans: Should Conservative Anglicans Sign Up?
    The Fellowship of Confessing Anglicans (FCA), whose leaders govern well over half of the 80 million Anglicans worldwide, have put forward ‘a contemporary rule,’ called The Jerusalem Declaration, to guide the Anglican realignment movement. The FCA and its affiliates, e.g. the newly-formed Anglican Church in North America, require assent to the Declaration. To date, there has been little serious appraisal of the Declaration and the status accorded to it. I aim to correct that omission. Unlike ap-praisals in the social media, (...)
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  29. T. C. Kline & Justin Tiwald (eds.) (2014). Ritual and Religion in the Xunzi. SUNY Press.
    Xunzi, a founding figure in the Confucian tradition, is one of the world s great philosophers and theorists of religion. For much of the last century, his work has been seen largely as critical of religion, particularly the popular beliefs and invocations of supernatural forces that underpin so many religious rituals. Contributors to this volume challenge this view and offer a more sophisticated picture of Xunzi. He emerges not as critic, but rather as an adherent of religion who seeks to (...)
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  30. Janusz Kuczyński (2007). Part I: 7–8/2007 New Stage of Religious and Secular Universalisms: The Complementarity of Secular and Sacred Emerged From Historical Dialectics and the Spirit of Dialogue — Towards Metanoia and the Meanings of History; Part II: 12/2007: II. The Long Birth and Formation of Humanistic Secularism and the Breakthrough to New Universalism—Through Complementary Acceptance of Secularity and Sacrality. [REVIEW] Dialogue and Universalism 17 (12):139-147.
    1. The birth of dialogue from the spirit of the Polish October political uprising: From social civil war and simple exclusions (even physical) to negotiations andcomplicated “Dialogue of Contradictions” within national entity. Almost 25 years before the much later birth and international triumph of the Solidarity Union, the “Polish October” of 1956, history’s first victorious anti-Stalinist political uprising and most certainly a historical milestone for Poland—if not all of Europe—was the main harbinger of change in all fundamental spheres of life.2. (...)
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  31. Domenic Marbaniang (2009). Perspectives on Indian Secularism. Google Books.
    Perspectives on Indian Secularism condemned it and wished to make a clean sweep of it. Almost always it seemed to stand for blind belief and reaction, ...
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  32. Domenic Marbaniang (2009). Secularism in India: Historical Outline. Google Books.
    Secularism in India SECULARISM IN PRE-COLONIAL PERIOD Secularism in India is not something totally new. Its roots can be found in a history that traces back ...
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  33. Andrew F. March (2012). Speech and the Sacred: Does the Defense of Free Speech Rest on a Mistake About Religion? Political Theory 40 (3):319 - 346.
    Some scholars have argued that religiously injurious speech poses a serious problem for secular liberal thought. It has been suggested that secular liberal thought and political practice often misrecognize the nature of the injury involved in speech that violates the sacred and that much secular thought about religious injury (and free exercise more generally) is premised on unacknowledged Protestant conceptions of what real religion is. In this essay, I argue against the ideas that secular liberalism tends to treat religion only (...)
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  34. Daniel Munro (2011). Faith, Democracy, and Deliberative Citizenship: Should Deliberative Democrats Support Faith-Based Arbitration|[Quest]|. Contemporary Political Theory 10 (1):102.
  35. Timothy F. Murphy (1983). Religion and Justice as Fairness. New Scholasticism 57 (3):375-383.
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  36. Eric S. Nelson (2009). Religious Crisis, Ethical Life, and Kierkegaard’s Critique of Christendom. Acta Kierkegaardiana 4:170-186.
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  37. Eric S. Nelson (2008). Priestly Power and Damaged Life in Nietzsche and Adorno. In Andreas Urs Sommer (ed.), Nietzsche: Philosoph der Kultur(en)? / Philosopher of Culture? Walter de Gruyter.
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  38. Michael J. Perry (1999). Religion in Politics: Constitutional and Moral Perspectives. OUP USA.
    Most Americans are religious believers. Among these there is disagreement about many fundamental religious/moral matters. Because the United States is both such a religious country and such a religiously pluralistic country, the issue of the proper role of religion in politics is extremely important to political debate. In Religion in Politics, Michael Perry addresses a fundamental question: what role may religious arguments play, if any, either in public debate about what political choices to make or as a basis of political (...)
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  39. Glen Pettigrove (2005). Rights, Reasons, and Religious Conflict. Social Philosophy Today 21:81-93.
    The role of religious commitments in John Rawls’s version of political liberalism has drawn frequent criticism. Some of the critics have complained that it fails to respect those with deep religious commitments by excluding explicitly religious reasons from debate about fundamental issues of justice. Others criticize the exclusion of religious reasons on the ground that it is unnecessary. Political liberalism, they argue, can accommodate appeals to religious reasons. For critics of both stripes, Jürgen Habermas and Thomas Scanlon should seem a (...)
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  40. Michaela Rehm (2000). „Ein rein bürgerliches Glaubensbekenntnis“: Zivilreligion als Vollendung des Politischen? In Reinhard Brandt & Karlfriedrich Herb (eds.), Jean-Jacques Rousseau: Vom Gesellschaftsvertrag oder Prinzipien des Staatsrechts. Akademie-Verlag. 213-240.
    The author offers a critical commentary on Rousseau’s chapter on civil religion in the “Social Contract”, book 4, chapter 8. It investigates Rousseau’s attempt to overcome the conflict between politics and religion by merging a civil religion that creates an emotional bond to the particular state without fostering superstition and intolerance, and it shows that this attempt fails. It is demonstrated that Rousseau’s concept of civil religion neither offers any doctrine of salvation transcending this life nor prescribes any content going (...)
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  41. S. B. Smith (2011). Secularization and Its Discontents: The Politics of Postsecular Religion: Mourning Secular Futures, by Ananda Abeysekara. New York: Columbia University Press, 2008. Christianity, Democracy, and the Radical Ordinary: Conversations Between a Radical Democrat and a Christian, by Stanley Hauerwas and Romand Coles. Eugene, OR: Cascade Books, 2008. Secularisms, Edited by Janet Jakobsen and Ann Pellegrini. Durham, NC: Duke University Press, 2009. Prodigal Nation: Moral Decline and Divine Punishment From New England to 9/11, by Andrew R. Murphy. New York: Oxford University Press, 2009. [REVIEW] Political Theory 39 (2):276-287.
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  42. Lucas Swaine (2005). Political Theory and the Conduct of Faith: Oakeshott on Religion in Public Life. Contemporary Political Theory 4 (1):63.
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  43. A. M. Weisberger (2003). Animal Rights Within Judaism: The Nature of the Relationship Between Religion and Ethics. Sophia 42 (1):77-84.
    The general concern of the paper is to ponder whether religious views inform ethical views? This is explored through the issue of animal rights within Judaism. There is not only a great divergence, even today worldwide, on the realm of freedom that non-humans may enjoy, but historically this group of individuals has been most restricted in their behaviour, and level of value, by the Western religious worldviews. Hence it would be instructive to see to what extent an ethical attitude toward (...)
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