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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.
    Charles Taylor's work has recently taken a religious turn, with Taylor becoming more explicit about his own religious faith and its influence on his thinking. Ian Fraser offers a systematic, critical exploration of the nature of Taylor's Catholicism as it appears in his writings. This reply to Fraser endorses his belief in the importance of looking carefully at Taylor's religious views. However, it raises doubts about some of Fraser's particular arguments and conclusions, and aims to foster a clearer understanding of (...)
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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: Journal of Philosophy 49 (118):367-377.
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  4. Yizhak Ahren (1974). Charles S. Liebmann: The Ambivalent American Jew: Politics, Religion and Family in American Jewish Life, The Jewish Publication Society of America, Philadelphia 1973. Zeitschrift für Religions- Und Geistesgeschichte 26 (4):379-381.
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  5. Zunnoorain Haider Alavi (2013). A critical analysis of Persian Poetry of Shah Turab Ali Qalandar. SOCRATES 1 (1):106-121.
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  6. Catherine L. Albanese (1983). Dominant and Public Center: Reflections on the "One" Religion of the United States. American Journal of Theology and Philosophy 4 (3):83 - 96.
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  7. 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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  8. José Manuel Victorino de Andrade (2013). A Proposta de Sã Laicidade Em Bento XVI. Lumen Veritatis 6 (24):9-37.
    Based on Sacred Scripture and the Magisterium, this article aims at identifying what the Church understands as healthy secularity as opposed to a public confessional power of laicism, closed to the participation and the beneficent influence of the Church. The latter possesses not only a clear doctrine in this respect, but also has proposals to make to the public authorities so that man may live in an atmosphere in which all institutions collaborate for the common good of the person, that (...)
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  9. 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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  10. Erwin Bader (2009). Staat Und Religion Bei Karl Marx: Absterben Oder Veränderung? Kovač.
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  11. Zenon Bańkowski (2004). Faith, Freedom and the Future: Religion in American Culture. Contemporary Political Theory 3 (2):236-237.
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  12. Giorgio Baruchello (2002). Worlds of Difference. Dialogue 41 (4):802-804.
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  13. 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.
  14. 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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  15. 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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  16. A. Berg-Sorensen (2006). Politicising Religions. Political Theory 34 (6):800-806.
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  17. Anders Berg-Sørensen (2006). Review: Politicising Religions. [REVIEW] Political Theory 34 (6):800 - 806.
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  18. 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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  19. Richard J. Bernstein (2010). Naturalism, Secularism, and Religion: Habermas's Via Media. Constellations 17 (1):155-166.
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  20. Dan Bessey (2010). Religion and Political Thought. Edited by Micheal Hoelzl and Graham Ward. Heythrop Journal 51 (4):693-694.
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  21. Rajeev Bhargava (2010). The Distinctiveness of Indian Secularism. In Aakash Singh & Silika Mohapatra (eds.), Indian Political Thought: A Reader. Routledge
  22. Akeel Bilgrami (2014). Secularism: Its Content and Context. Journal of Social Philosophy 45 (1):25-48.
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  23. 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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  24. Paul Bou-habib (2006). A Theory of Religious Accommodation. Journal of Applied Philosophy 23 (1):109–126.
    This paper examines the moral case for a right to religious accommodation, which requires that religious conduct be free of any serious burdens placed on it by the state. Two different types of normative argument for this right are outlined and rejected. The first appeals to religion as a ‘basic good’, and the second to religion as an ‘intense preference’. In place of these, I suggest that a third type of argument has greater prospects of success. Religious accommodation is justified (...)
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  25. Therese Buck (2012). Gaudium Et Spes and Marriage: A Conjugal Covenant. The Australasian Catholic Record 89 (4):444.
    Buck, Therese This article explores some of the factors that led to Vatican II's teaching that marriage is a covenant [foedus] in Gaudium et spes when, in the 1917 Code of Canon Law marriage is referred to as a contract [contractus]. As a background to the developments in Gaudium et spes, I will first outline the teaching on marriage in the 1917 Code and in Pius XI's 1930 encyclical Casti connubii. This will be followed by the inclusion of marriage as (...)
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  26. Keree Louise Casey (1998). Clergy Sexual Abuse. Professional Ethics 6 (3/4):137-154.
  27. Mark Cauchi (2009). The Secular to Come: Interrogating the Derridean "Secular". Journal for Cultural and Religious Theory 10 (1):25.
  28. 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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  29. 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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  30. 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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  31. 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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  32. 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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  33. 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.
  34. Roberto Carlos Rodríguez González (2005). Un ejemplo de adaptación fallida al marco multirreligioso: los primeros momentos de la aplicación de la Ley de Libertad Religiosa de 1967 en España. 'Ilu. Revista de Ciencias de Las Religiones 10:171-189.
    Presenta este trabajo un análisis del proceso de creación y de aplicación de la Ley de Libertad Religiosa de 1967 y de la limitación de sus resultados. Se destaca su importancia por ser el primer marco legal para las Confesiones no Católicas, promovido por el Gobierno español después del Concilio Vaticano II.
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  35. Gordon Graham (1993). Politics and Religion. Journal of Social Philosophy 24 (1):114-122.
  36. 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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  37. 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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  38. Götz König (2010). Geschlechtsmoral Und Gleichgeschlechtlichkeit Im Zoroastrismus. Harrassowitz.
    In Hinsicht auf die moralischen Verwerfungen sexueller Verhaltensweisen stellt sich schliesslich die Frage, inwieweit diese nicht nur altere Begrundungsmuster maskieren.Gotz Konigs Studie zu Geschlechtsmoral und Gleichgeschlechtlichkeit im ...
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  39. 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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  40. 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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  41. 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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  42. 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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  43. David McCarthy Matzko (1997). Homosexuality and the Practices of Marriage. Modern Theology 13 (3):371-397.
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  44. P. A. McGavin (2012). A Closer Look at Discernment on Homosexuality and the Priesthood. The Australasian Catholic Record 89 (1):63.
    McGavin, PA The Holy Father often speaks without a prepared text, and it is amazing how accurately he reads in transcription. This was brilliantly so in Light of the World interviews. Even his brief words at pages 118-119 on condoms - so breathlessly and inaccurately treated in the media - are so cast as to withstand close scrutiny. It is with this recognition that I address his lack of precision and perception in speaking on the question of homosexuality and sacred (...)
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  45. Daniel Munro (2011). Faith, Democracy, and Deliberative Citizenship: Should Deliberative Democrats Support Faith-Based Arbitration|[Quest]|. Contemporary Political Theory 10 (1):102.
    Although Ontario's first experiment with faith-based arbitration ended in 2006 with the Liberal government's amendment of the 1991 Arbitration Act to disallow faith-based arbitration, the debate about whether such tribunals should be permitted in a multicultural democracy is still open given that actors in a number of jurisdictions persist with campaigns to have faith-based arbitration recognized as legitimate. Are faith-based arbitration tribunals permissible in a multicultural democracy? Does faith-based arbitration put the rights of women and children at risk? More generally, (...)
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  46. Timothy F. Murphy (1983). Religion and Justice as Fairness. New Scholasticism 57 (3):375-383.
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  47. Eric S. Nelson (2009). Religious Crisis, Ethical Life, and Kierkegaard’s Critique of Christendom. Acta Kierkegaardiana 4:170-186.
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  48. 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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  49. Benjamin Patrick Newton (2010). Thucydidean Answers to Nietzschean Questions: What is Religious? Polis 27 (1):111-133.
    Questions of nature's role in politics -- what constitutes a people, justice, necessity -- thread together into a singular significant problem: what is religious? This essay begins with the aim of defining religiosity -- to say what it is. Thucydides serves as an invaluable educator. With Thucydides' History we can analyse human nature writ large: we see the rise of a people, observe their division, note the dissolution of their 'ancestral' and finally question the cancer of self-doubt that sets in (...)
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  50. Michael J. Perry (1999). Religion in Politics: Constitutional and Moral Perspectives. OUP Usa.
    In this book, Michael Perry addresses several fundamental questions about the proper role of religion in the politics of a liberal democracy, which is a central, recurring issue in the politics of the United States. The controversy about religion in politics comprises both constitutional and moral questions.
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