Search results for 'Christianity and politics' (try it on Scholar)

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  1. A. D. Lindsay & Economics and Citizenship Conference on Christian Politics (1926). Christianity and the Present Moral Unrest. George Allen & Unwin.
     
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  2. Identity Politics (2007). Chapter Ten Agents of Change: Theology, Culture and Identity Politics Ibrahim Abraham. In Julie Connolly, Michael Leach & Lucas Walsh (eds.), Recognition in Politics: Theory, Policy and Practice. Cambridge Scholars 175.
     
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  3.  8
    Michael Löwy (2010). Christianisme et politique en Amerique Latine: ou en est la Theologie de la Liberation? (Christianity and Politics in Latin America: where is the Theology of Liberation?) - DOI: 10.5752/P.2175-5841.2009v7n15p7. [REVIEW] Horizonte 7 (15):7-12.
    Christianisme et politique en Amerique Latine: ou en est la Theologie de la Liberation? (Christianity and Politics in Latin America: where is the Theology of Liberation?) - DOI: 10.5752/P.2175-5841.2009v7n15p7.
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  4.  9
    Hugo Meynell (2013). Christianity, Politics and Shadia Drury. The Lonergan Review 4 (1):116-153.
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  5. G. Elijah Dann (2006). Shadia B. Drury, Terror and Civilization: Christianity, Politics, and the Western Psyche Reviewed By. Philosophy in Review 26 (1):26-27.
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  6. C. J. Cadoux (1943). Gerhard Leibholz, Christianity, Politics and Power. [REVIEW] Hibbert Journal 42:187.
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  7. G. Havers (2005). Terror and Civilization: Christianity, Politics, and the Western Psyche. By Shadia B. Drury. The European Legacy 10 (6):654.
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  8.  2
    Christopher J. Insole (2016). Kant on Christianity, Religion and Politics: Three Hopes, Three Limits. Studies in Christian Ethics 29 (1):14-33.
    This article makes two key claims in succession. First of all, Kant’s own religious hope is significantly and studiedly distanced from the traditions of Christianity that he would have received, in ways that have not yet been fully, or widely, appreciated. Kant makes an ideal moral community the object of our religious hopes, and not the transcendent God of the tradition. Secondly, Kant nonetheless has a notion of transcendence at play, but in a strikingly different key to traditional (...)
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  9.  6
    Jeffrey Cain (2009). After Utopia: Three Post-Personal Subjects Consider the Possibilities William E. Connolly (2008) Capitalism and Christianity, American Style, Durham and London: Duke University Press.Alexander García Düttmann (2007) Philosophy of Exaggeration, Trans. James Phillips, London: Continuum.Adrian Parr (2008) Deleuze and Memorial Culture: Desire, Singular Memory, and the Politics of Trauma, Edinburgh: Edinburgh University Press. [REVIEW] Deleuze Studies 3 (2):138-143.
    William E. Connolly Capitalism and Christianity, American Style, Durham and London: Duke University Press.Alexander García Düttmann Philosophy of Exaggeration, trans. James Phillips, London: Continuum.Adrian Parr Deleuze and Memorial Culture: Desire, Singular Memory, and the Politics of Trauma, Edinburgh: Edinburgh University Press.
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  10. James Kern Feibleman (1937/1979). Christianity, Communism, and the Ideal Society: A Philosophical Approach to Modern Politics. Ams Press.
     
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  11.  9
    Marcia Oliver (2012). Transnational Sex Politics, Conservative Christianity, and Antigay Activism in Uganda. Studies in Social Justice 7 (1):83-105.
    In October 2009, a private member introduced the Anti-Homosexuality Bill to Uganda’s Parliament for consideration. This article analyzes the Bill within a broader context of transnational antigay activism, specifically the diverse ways that antigay activism in Uganda is shaped by global dynamics (such as the U.S. Christian Right’s pro-family agenda) and local forms of knowledge and concerns over culture, national identity, and political and socio-economic issues/interests. This article lends insight into how transnational antigay activism connects to and reinforces colonial-inspired scripts (...)
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  12.  6
    José D'Assunção Barros (2010). Cristianismo e política na Idade Média: relações entre Papado e Império (Christianity and politics in the Middle Ages: the relations between the Papacy and the Empire) - DOI: 10.5752/P.2175-5841.2009v7n15p53. [REVIEW] Horizonte 7 (15):53-72.
    O principal propósito deste artigo é discutir uma das mais importantes questões relativas à interação entre Cristianismo e Política nos vários períodos da Idade Média: a relação entre Império e Igreja. O tema será abordado com base no exame de alguns dos aspectos políticos e imaginários envolvidos nesta relação que, à partida, contrasta dois projetos de cunho universalista que terminam por se opor no contexto político e religioso do período medieval. Entre as questões examinadas, um ponto importante será constituído por (...)
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  13.  76
    William T. Cavanaugh (2011). Book Review: Luke Bretherton, Christianity and Contemporary Politics: The Conditions and Possibilities of Faithful Witness (Oxford: Wiley-Blackwell, 2010). Xv + 251 Pp. £19.99/$39.95 (Pb), ISBN 978-1-405-19969-8. [REVIEW] Studies in Christian Ethics 24 (2):247-250.
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  14. C. Elliott (2001). Book Reviews : Capitalism and Christianity: The Possibility of Christian Personalism, by Richard C. Bayer. Washington, D.C.: Georgetown University Press, 1999. 192 Pp. Pb. 14.25. ISBN 0-87840-731-6. Market Whys and Human Wherefores: Thinking Again About Markets, Politics and People, by David Jenkins. London: Cassell, 2000. 276 Pp. Pb. 16.99. ISBN 0-304-70608-6. Christian Praxis and Economic Justice, by Deuk-Hoon Park. Berne: Peter Lang, 1999. 250 Pp. Pb. No Price. ISBN 3-906763-05-. [REVIEW] Studies in Christian Ethics 14 (1):110-114.
  15.  1
    Donald Loose (2005). Politics, Religion, and Christianity? Three Questions to Marcel Gauchet [Politiek, Religie En Christendom? Drie Vragen Aan Marcel Gauchet]. Tijdschrift Voor Filosofie 67 (4):697-718.
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  16.  7
    Alfred E. Garvie (1937). Christianity, Communism, and the Ideal Society. A Philosophical Approach to Modern Politics. By James Feibleman. (London: George Allen & Unwin, Ltd.1937. Pp. 419. Price 12s. 6d.). [REVIEW] Philosophy 12 (48):502-.
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  17.  7
    M. J. Edwards (2001). Constantine'S Christianity H. A. Drake: Constantine and the Bishops. The Politics of Intolerance . Pp. Xx + 612. Baltimore: The Johns Hopkins University Press, 2000. Cased, £52.50. ISBN: 0-80-186218-. [REVIEW] The Classical Review 51 (01):78-.
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  18.  1
    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.
  19.  1
    Abbylynn Helgevold (2012). Christianity and Contemporary Politics: The Conditions and Possibilities of Faithful Witness_, And: _Migrations of the Holy: God, State, and the Political Meaning of the Church. Journal of the Society of Christian Ethics 32 (1):215-217.
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  20. R. Fastiggi (1982). Christianity and Politics. 1. Historical Overview. Journal of Dharma 7 (1):89-99.
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  21. Ian Harris (1994). The Politics of Christianity. In G. A. J. Rogers (ed.), Locke's Philosophy: Content and Context. Oxford University Press
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  22. Eric Reitan (1999). 7. Christianity and Partisan Politics. Logos 2 (4).
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  23. W. Teasdale (1982). Christianity and Politics. 2. The Contemporary Challenge. Journal of Dharma 7 (1):100-111.
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  24.  2
    Francisco de Aquino Júnior (2010). Fé – Política: uma abordagem teológica (Faith-Politics: a theological approach) - DOI: 10.5752/P.2175-5841.2009v7n15p13. Horizonte 7 (15):13-31.
    O artigo aborda teologicamente a problemática “fé-política” em sua unidade estrutural (respectividade constitutiva) e em sua autonomia relativa (especificidade, dinamismo, estrutura). Começa apresentando e confrontando alguns modos possíveis de seu tratamento (modo reducionista, modo dualista e modo estrutural) e assumindo o que nos parece o mais adequado e o mais conseqüente (modo estrutural). Em seguida, enfrenta-se com a problemática fé-política, esboçando, quase que a modo de teses, sua estrutura teológica fundamental: a fé tem uma dimensão política constitutiva sem se identificar (...)
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  25.  9
    Nicholas Mowad (2013). The Place of Nationality in Hegel's Philosophy of Politics and Religion: A Defense of Hegel on the Charges of Racism and National Chauvinism. In Angelica Nuzzo (ed.), Hegel on Religion and Politics. State University of New York Press 157.
    I analyze Hegel’s conception of nationality in order to make clear how he conceives the precise relation between the state and religion. This analysis also allows me to draw conclusions about whether Hegel can be considered racist or Eurocentric. My project involves understanding nationality as Hegel presents it in the anthropology: viz., as a form of spirit immersed in nature and closely related to geography. The geographical features of a nation’s land are reflected in its national religion; its nation-state is (...)
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  26.  7
    Donald W. Shriver (1995). An Ethic for Enemies: Forgiveness in Politics. Oxford University Press.
    Our century has witnessed violence on an unprecedented scale, in wars that have torn deep into the fabric of national and international life. And as we can see in the recent strife in Bosnia, genocide in Rwanda, and the ongoing struggle to control nuclear weaponry, ancient enmities continue to threaten the lives of masses of human beings. As never before, the question is urgent and practical: How can nations--or ethnic groups, or races--after long, bitter struggles, learn to live side by (...)
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  27. Jean Bethke Elshtain (1998). Augustine and the Limits of Politics. University of Notre Dame Press.
     
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  28.  10
    Daniele Lorenzini (2012). Foucault, Christianity, and the Genealogy of the Regimes of Truth. Iride 25 (2):391-402.
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  29. Charles E. Curran (1973). Politics, Medicine, and Christian Ethics; a Dialogue with Paul Ramsey. Philadelphia,Fortress Press.
     
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  30. Janet Coleman (2004). A History of Political Thought From Ancient Greece to Early Christianity. Philosophical Quarterly 54 (215):338-340.
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  31. Ernest L. Fortin & J. Brian Benestad (1996). Classical Christianity and the Political Order Reflections on the Theologico-Political Problem.
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  32. Michael Harrington (1983/1985). The Politics at God's Funeral: The Spiritual Crisis of Western Civilization. Penguin Books.
     
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  33. George L. Mosse (1957/2004). The Holy Pretence: A Study in Christianity and Reason of State From William Perkins to John Winthrop. Howard Fertig.
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  34. George L. Mosse (1957/2004). The Holy Pretence: A Study in Christianity and Reason of State From William Perkins to John Winthrop. Howard Fertig.
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  35. Marjorie Reeves (ed.) (1999). Christian Thinking and Social Order: Conviction Politics From the 1930s to the Present Day. Cassell.
     
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  36. Rousas John Rushdoony (1970/1995). Politics of Guilt and Pity. Ross House Books.
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  37. Jim Wallis (1994/1995). The Soul of Politics: Beyond "Religious Right" and "Secular Left". Harcourt Brace.
    Wallis draws on his experience in urban ghettos to show why traditional liberal and conservative options that emphasize either social justice or personal values fall short. He looks outside the traditional corridors of power to find solutions. Foreword by Garry Wills Preface by Cornel West.
     
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  38.  52
    Yiftach Fehige (2013). Sexual Diversity and Divine Creation: A Tightrope Walk Between Christianity and Science. Zygon 48 (1):35-59.
    Although modern societies have come to recognize diversity in human sexuality as simply part of nature, many Christian communities and thinkers still have considerable difficulties with related developments in politics, legislation, and science. In fact, homosexuality is a recurrent topic in the transdisciplinary encounter between Christianity and the sciences, an encounter that is otherwise rather “asexual.” I propose that the recent emergence of “Christianity and Science” as an academic field in its own right is (...)
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  39.  31
    Domenic Marbaniang (forthcoming). God and Politics in Secular India. Journal of the Contemporary Christian.
    The church is separate from the state. Thus, historically, it is seen that even though a government wasn’t secular, God was secular. He didn’t drag religion into politics, but silently did intervene to administer temporal justice and order in the world (i.e. temporal justice in relation to temporal authority). With regard to the church, it doesn’t seem that God is interested in an organized religion at all. Christianity had nothing to do with an external temple. Each Christian is (...)
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  40. Ernest L. Fortin (1996). The Birth of Philosophic Christianity: Studies in Early Christian and Medieval Thought. Rowman & Littlefield.
    In Volume One of Ernest Fortin: Collected Essays, the renowned theologian and political philosopher examines various facets of the unique encounter between biblical religion and Greek philosophy during the early Christian centuries and the Middle Ages. Fortin's aim is to uncover the crucial issues to which this encounter gave rise, such as the sometimes troubling but immensely fruitful tension between divine revelation and philosophic reason. The book includes sections on St. Augustine and the refounding of Christianity; the encounter (...)
     
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  41. Alistair Welchman (ed.) (2014). Politics of Religion/Religions of Politics. Springer.
    The liberal enlightenment as well as the more radical left have both traditionally opposed religion as a reactionary force in politics, a view culminating in an identification of the politics of religion as fundamentalist theocracy. But recently a number of thinkers—Agamben, Badiou, Tabues and in particular Simon Critchley—have begun to explore a more productive engagement of the religious and the political in which religion features as a possible or even necessary form of human emancipation. The papers (...)
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  42.  56
    Christine James (2010). The Common Vernacular of Power Relations in Heavy Metal and Christian Fundamentalist Performances. In Rosemary Hill Karl Spracklen (ed.), Heavy Fundametalisms: Music, Metal and Politics. Inter-Disciplinary Press
    Wittgenstein’s comment that what can be shown cannot be said has a special resonance with visual representations of power in both Heavy Metal and Fundamentalist Christian communities. Performances at metal shows, and performances of ‘religious theatre’, share an emphasis on violence and destruction. For example, groups like GWAR and Cannibal Corpse feature violent scenes in stage shows and album covers, scenes that depict gory results of unrestrained sexuality that are strikingly like Halloween ‘Hell House’ show presented by neo-Conservative, Fundamentalist Christian (...)
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  43.  18
    Marin Terpstra (2008). Another Reference: Rome: A Comment on Nancy's Deconstruction of Christianity and His Thesis on the Impossibility of Civil Religion. Bijdragen 69 (3):264-284.
    Nancy’s deconstruction of Christianity is presented as a critical project within a specific horizon, in which specific references are frequently made to the ancient Greek and Jewish roots of Western philosophy. For Nancy, this means that philosophy should come to terms with its Christian background. Yet ancient Rome and its political culture, which are also very important to an understanding of the birth and development of Christianity, remain marginal in Nancy’s deconstructive work. Understanding Christianity (...)
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  44.  26
    David Toole (1998). Waiting for Godot in Sarajevo: Theological Reflections on Nihilism, Tragedy, and Apocalypse. Westview Press.
    In the summer of 1914, Archduke Franz Ferdinand was assassinated in Sarajevo, an event which led to the horror of World War I and which many historians suggest marked the beginning of the twentieth century. In 1992, Sarajevo again lurched into prominence as the focal point of one of the century’s bloodiest civil wars. Yet Sarajevo at one point epitomized the dreams of the Enlightenment, a city where Christians, Jews, and Muslims peacefully coexisted. In the midst of Sarajevo’s recent decline (...)
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  45. Clarence Sholé Johnson (2003). Cornel West & Philosophy: The Quest for Social Justice. Routledge.
    Cornel West's reputation as a public and celebrity intellectual has overshadowed his important contributions to philosophy. Professor Clarence Shole Johnson provides a rectification of this situation in this benchmark, thought-provoking book. After a brief biographical sketch, Johnson leads us through a comprehensive examination of West's philosophy from his conceptions of pragmatism, existentialism, Marxism, and Prophetic Christianity to his persuasive writings on black-Jewish relations, affirmative action, and the role of black intellectuals. Special focus is given to West's writings on ethics (...)
     
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  46.  12
    John Milbank (1998). The Politics of Time: Community, Gift and Liturgy. Telos: Critical Theory of the Contemporary 1998 (113):41-67.
    Community and Gift Despite growing uneasiness about the economic and social consequences of the free market, today socialism, like religion, exhibits merely a spectral reality. It no longer seems either plausible or rational, and it has been consigned to the realm of faith. Yet, as with Christianity, socialism still haunts the West because nothing has emerged to replace it. Just as the story of a compassionate God who became a man was seen as the “final religion,” so the (...)
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  47.  27
    Saul Newman (2002). Politics of the Ego: Stirner's Critique of Liberalism. Critical Review of International Social and Political Philosophy 5 (3):1-26.
    The aim of this essay is to Max Stirner's critique of liberalism and to show the ways in which his rejection of essential identities and universal rational structures allows us to reflect upon the limits and epistemological conditions of liberal political theory. Through his rejection of Feuerbachian humanism, Stirner unmasked the obscurantism and domination behind modern secular political systems like liberalism, which was still trapped in idealist abstractions and universal assumptions derived from Christianity. He showed that liberalism, which (...)
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  48.  28
    Barry Clarke & Lawrence Quill (2009). Augustine, Arendt, and Anthropy. Sophia 48 (3):253-265.
    Arendt’s theoretical influence is generally traced to Heidegger and experientially to the traumatic events that occurred in Europe during the Second World War. Here, we suggest that Arendt’s conception of politics may be usefully enriched via a proto-anthropic principle found in Augustine and adopted by Arendt throughout her writings. By appealing to this anthropic principle; that without a spectator there could be no world; a profound connection is made between the ‘cosmic jackpot’ of life in the universe and (...)
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  49.  7
    Mika Ojakangas (2012). Michel Foucault and the Enigmatic Origins of Bio-Politics and Governmentality. History of the Human Sciences 25 (1):1-14.
    Even a superficial look at the classical ideas and practices of government of populations makes it immediately apparent that there is a peculiarity in Foucault’s genealogy of western bio-politics and governmentality. According to Foucault, western governmental rationality can be traced back to the Judeo-Christian tradition in general and to the Christian ideology and practice of the pastorate in particular. In this article, my purpose is to show that Christianity was not the prelude to what Foucault calls (...)
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  50.  15
    John Kilcullen, Christianity and Greek Philosophy.
    Christianity has had, still has, an important influence in politics and in political thought; and in the part of this course from Augustine to Locke we need to talk about it. In this course I do not assume that you all know about Christianity; some of you are Jews or Muslims, or non-religious. So when I talk about it I will try to explain from scratch. I believe I present Christianity sympathetically, but (...)
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