Search results for 'Islam and secularism' (try it on Scholar)

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  1. Badarul Islam (2009). Educational Foundation of Islam: It's Comparison with Western Educational Philosophies. Adam Publishers & Distributors.score: 200.0
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  2. Md Sirajul Islam (2007). The Exigency of Modernization and Threat of Westernization in Islam. In Manjulika Ghosh (ed.), Musings on Philosophy: Perennial and Modern. Sundeep Prakashan.score: 180.0
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  3. ʻĀlam K̲h̲vundmīrī (2001). Secularism, Islam and Modernity: Selected Essays of Alam Khundmiri. Sage.score: 180.0
    This book uses the writings of Syed Alam Khundmiri to look at issues such as: Islamic traditionalism in the context of meodernization; Islamic theology and politics; and Western and Indian notions of secularism.
     
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  4. Muhammad Naguib Al-Attas (1985). Islām, Secularism, and the Philosophy of the Future. Mansell Pub..score: 162.0
     
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  5. 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.score: 150.0
  6. Murat Borovalı & Cemil Boyraz (2014). Turkish Secularism and Islam A Difficult Dialogue with the Alevis. Philosophy and Social Criticism 40 (4-5):479-488.score: 126.0
    In this article, recent attempts by the Justice and Development Party (AKP) to address the problems of Alevi citizens in Turkey are analysed. After briefly outlining the sources of Alevi revitalization in the 1990s, the article critically discusses different aspects of the Alevi Opening process. It concludes by arguing that the Alevi question reveals many aspects of the problematic nature of secularism in Turkey.
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  7. Joshua Andresen (2012). Deconstruction, Secularism, and Islam. Philosophy Today 56 (4):375-392.score: 120.0
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  8. Fatemeh Sefidi, Mohammad Mahdi Bandarchi & Masoomeh Seidi (2013). Comparison of Medical Ethics in Islam and Secularism. Journal of Bioethics 2 (6):93-119.score: 120.0
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  9. Stefan Höjelid (2011). Can Islam Be French? Pluralism and Pragmatism in a Secularist State. The European Legacy 16 (5):685-687.score: 120.0
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  10. E. F. Keyman (2007). Modernity, Secularism and Islam: The Case of Turkey. Theory, Culture and Society 24 (2):215-234.score: 120.0
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  11. Tuncay Saygin (2008). SECULARISM” FROM THE LAST YEARS OF THE OTTOMAN EMPIRE TO THE EARLY TURKISH REPUBLIC. Journal for the Study of Religions and Ideologies 7 (20):26-78.score: 84.0
    The main aim of this article is to discuss both the concept of secularism among the Ottoman intellectuals and the principle of secularism during the period of the Turkish Republic based on ideas rather than practice. We can analyze “secularism in Turkey” in two separate periods of time: First, “The Ottoman Empire and Secularism” which discusses the ideas of secularism before the foundation of the Turkish Republic, and second “A Brief Analysis of the Turkish Republic (...)
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  12. Shabbir Akhtar (2007). The Quran and the Secular Mind: A Philosophy of Islam. Routledge.score: 84.0
    This book is concerned with the rationality and plausibility of the Muslim faith and the Quran, and in particular how they can be interogated and understood through western analytical philosophy. It is also explores how Islam can successfully engage with the challenges posed by secular thinking. The Quran and the Secular Mind will be of interest to students and scholars of Islamic philosophy, philosophy of religion, Middle East studies, and political Islam.
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  13. Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.) (2000). Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris.score: 84.0
    This book brings together the ideas of a number of contemporary modernist and liberal Muslim thinkers, exposing an important intellectual current in Islamic thought which will be new to many Western readers. Responding to the challenges brought by colonialism and modernization, the contributors propose new conceptions and interpretations of Islam consonant with the age. Although their specific concerns and emphases vary, they all reconsider the relation between religion and politics and the incorporation of modern Western ideas.
     
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  14. Selçuk Uygur (2009). The Islamic Work Ethic and the Emergence of Turkish Sme Owner-Managers. Journal of Business Ethics 88 (1):211 - 225.score: 82.0
    The aim of this study is to explore the influence of religious beliefs on the work-related attitudes of Turkish SME (small and medium-sized enterprise) owner-managers. In this research, the emergence of pious or devout business people is considered as a phenomenon, and special attention is paid to religious transformation and secularism in Turkey. Both concepts, religion and secularism, are considered within the Turkish context. For the research, in-depth interviews were conducted with 32 Turkish business people from religious and (...)
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  15. Elizabeth A. Barre (2012). Muslim Imaginaries and Imaginary Muslims: Placing Islam in Conversation with a Secular Age. [REVIEW] Journal of Religious Ethics 40 (1):138-148.score: 80.0
    This essay begins by exploring the extent to which the narrative of secularization presented in Charles Taylor's A Secular Age might be complicated or otherwise challenged by taking account of parallel processes within Islamic thought and practice. It then considers whether Taylor's argument might nevertheless be applicable to, or illuminative of, contemporary struggles with modernity in the Muslim world.
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  16. Alex Schulman (2009). Stockholm Syndrome: Radical Islam and the European Response. [REVIEW] Human Rights Review 10 (4):469-492.score: 80.0
    This paper argues that too restrictive an understanding has governed both academic and popular analysis of the social, cultural, and political conflicts between the Western European majorities and their Islamic minorities. These conflicts are typically viewed through the prisms of majority racism and/or minority economic disadvantage. While such social facts are undoubtedly important, I argue that the ideology of radical Islamism must be taken seriously in any analysis of the problem. Thus, I do two things in this essay. I outline (...)
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  17. Asgharali Engineer (2011). The Prophet of Non-Violence: Spirit of Peace, Compassion & Universality in Islam. Vitasta Pub..score: 66.0
    Section 1. Introduction. The prophet of non-violence -- section 2. Women in Islam. Women in the light of hadith -- Violence against women and religion -- section 3. War and peace in Islam. Theory of war and peace in Islam -- Centrality of jihad in post Qurʼanic period -- Jihad? But what about other verses in the Qurʼan? -- Islam, democracy and violence -- A critical look at Qurʼanic verses on war and violence -- section 4. (...)
     
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  18. Malika Zeghal (2013). Competing Ways of Life: Islamism, Secularism, and Public Order in the Tunisian Transition. Constellations 20 (2):254-274.score: 60.0
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  19. Mukhtar Umar Bunza (2010). Islamism Vs Secularism: A Religious- Political Struggle in Modern Nigeria. Journal for the Study of Religions and Ideologies 1 (2):49-65.score: 60.0
    This paper is a historically based approach to the topic of contemporary political and religious status of Nigeria. Recently, the secular administration by Islamists has generated violence between Muslims and Christians. The latter view Islamism as a gradual Islamisation of the country. Modern Islamists plead for a re-introduction of shari’a and OIC membership. They reject the secular status of Nigeria, the Islamic banking and educational system, etc. The meaning and purpose of these are not different from hijrah, and mahdism of (...)
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  20. Andrew F. March, Are Secularism and Neutrality Attractive to Religious Minorities? Islamic Discussions of Western Secularism in the 'Jurisprudence of Muslim Minorities' (Fiqh Al-Aqalliyyat) Discourse.score: 54.0
    This paper introduces views both hostile to and supportive of the ideas of secularism and religious neutrality in the jurisprudence of Muslim minorities (fiqh al-aqalliyyat).
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  21. S. J. Al-Azam (2011). Turkey, Secularism and the EU: A View From Damascus. Philosophy and Social Criticism 37 (4):449-457.score: 54.0
    This article deals with the impact of the free, democratic and peaceful accession to power of the Islamic Justice and Development Party (JDP) in Turkey on the Arab world in general and on the Islamic currents active in Arab societies in particular. A main point is looking into how Arab political formations and especially political Islam are trying to make sense out of such recent developments in Turkey as: (1) the fact that traditionally reviled Turkish secularism, Kemalism and (...)
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  22. J. Casanova (2012). The Politics of Nativism: Islam in Europe, Catholicism in the United States. Philosophy and Social Criticism 38 (4-5):485-495.score: 54.0
    The politics of nativism directed at Catholic immigrants in 19th-century America offer a fruitful comparative perspective through which to analyze the discourse and the politics of Islam in contemporary Europe. Anti-Catholic nativism constituted a peculiar North American version of the larger and more generalized phenomenon of anti-immigrant populist xenophobic politics which one finds in many countries and in different historical contexts. What is usually designated as Islamo-phobia in contemporary Europe, however, manifests striking resemblances with the original phenomenon of American (...)
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  23. Kyle Wallace (2011). Turkish Politics: Between Europe and Islam. Constellations 2 (2):108-117.score: 54.0
    Since the inception of Turkey as an independent state, the country has based itself on Western modes of governance, with secularism being a hallmark of the nation. In recent years, Islamic parties have made inroads in government, causing consternation among the old guard and allies in Europe. Much of the modern arguments against Turkey's inclusion in the EU rely on psuedo-Orientalist ideas; Turkey is somehow so different and alien from "European" culture that they simply do not belong in the (...)
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  24. Andrew F. March, Islamic Legal Theory, Secularism and Religious Pluralism: Is Modern Religious Freedom Sufficient for the Shari'a 'Purpose [Maqsid]' of 'Preserving Religion [Hifz Al-Din]?'.score: 50.0
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  25. Abd Allah Ahmad Naim (forthcoming). The Interdependence of Religion, Secularism, and Human Rights: Prospects for Islamic Societies. Common Knowledge 11 (1):56-80.score: 50.0
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  26. Abdullahi Ahmed An-Na'im (2005). The Interdependence of Religion, Secularism, and Human Rights Prospects for Islamic Societies. Common Knowledge 11 (1):56-80.score: 50.0
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  27. Max Lejbowicz (2013). Retour sur l'affaire Gouguenheim. Methodos 13 (13).score: 48.0
    Une invitation, reçue au début de l’automne 2011, à intervenir dans la séance du 7 mars 2012 d’un séminaire tenu à l’EHESS sur l’islamophobie, a été l’occasion de traiter de « l’affaire Gouguenheim » plus de trois ans après son irruption dans la sphère médiatique. Cette nouvelle lecture d’Aristote au Mont Saint-Michel a permis de mettre en évidence l’importance que Sylvain Gouguenheim attribue à un texte du haut Moyen Age pour suivre la diffusion de l’hellénisme dans l’Europe latine. Il s’agit (...)
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  28. Stamatopoulos Dimitrios (2010). The Return of Religious and Historiographic Discourse:Church and Civil Society in Southeastern Europe (19th - 20th Centuries). [REVIEW] Journal for the Study of Religions and Ideologies 3 (8):64-75.score: 36.0
    This paper focuses on the revision of the classical thesis concerning secularism the progressive domination of the discussion around the issue of the civil society. These two poles facilitated the development of a series of historiographic approaches that particularly touched on the areas of Eastern and Southeastern Europeís history. Here we are concerned with three central cases of historiographic discourseís production, as indicators of the dominant ìparadigmîís change: the first concerns the role of the Russian church in the pre-Revolutionary (...)
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  29. Joshua Landis (2007). Syria : Secularism, Arabism, and Sunni Orthodoxy. In Eleanor Abdella Doumato & Gregory Starrett (eds.), Teaching Islam: Textbooks and Religion in the Middle East. Lynne Rienner Publishers.score: 36.0
     
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  30. R. Jahanbegloo (2010). Is a Muslim Gandhi Possible?: Integrating Cultural and Religious Plurality in Islamic Traditions. Philosophy and Social Criticism 36 (3-4):309-323.score: 34.0
    In the past decade, Islam has come to be associated more than ever with images of extremism and violence. Osama bin Laden and Saddam Hussein are stock characters in this association, in the aftermath of 11 September and the ‘war on terror’. Lost in all this is a long record of Muslim experience of non-violent change and peace-making. Yet Islam hardly glorifies violence — and does quite explicitly glorify its opposite. History offers much evidence of Muslim tolerance and (...)
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  31. Y. Jansen (2011). Postsecularism, Piety and Fanaticism: Reflections on Jurgen Habermas' and Saba Mahmood's Critiques of Secularism. Philosophy and Social Criticism 37 (9):977-998.score: 30.0
    This article analyses how recent critiques of secularism in political philosophy and cultural anthropology might productively be combined and contrasted with each other. I will show that Jürgen Habermas' postsecularism takes insufficient account of elementary criticisms of secularism on the part of anthropologists such as Talal Asad and Saba Mahmood. However, I shall also criticize Saba Mahmood’s reading of secularism by arguing that, in the end, she replaces the secular–religious divide with a secularity–piety divide; for example, in (...)
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  32. Nils Holtug (2011). Nationalism, Secularism and Liberal Neutrality: The Danish Case of Judges and Religious Symbols. Les Ateliers de l'Éthique / the Ethics Forum 6 (2):107-125.score: 30.0
    In 2009, a law was passed in the Danish parliament, according to which judges cannot wear religious symbols in courts of law. First, I trace the development of this legislation from resistance to Muslim religious practices on the nationalist right to ideas in mainstream Danish politics about secularism and state neutrality – a process I refer to as ‘liberalization’. Second, I consider the plausibility of such liberal justifications for restrictions on religious symbols in the public sphere and, in particular, (...)
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  33. Domenic Marbaniang (2009). Perspectives on Indian Secularism. Google Books.score: 24.0
    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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  34. Domenic Marbaniang (2009). Secularism in India: Historical Outline. Google Books.score: 24.0
    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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  35. Zainal Abidin Bagir (2012). Practice and the Agenda of “Islam and Science”. Zygon 47 (2):354-366.score: 24.0
    Abstract When speaking about Islam and contemporary issues in science, Guessoum's Islam's Quantum Question shares many characterizations with Barbourian science and religion discourse. The focus is on theological responses to particular scientific theories. In this article I suggest an expansion of the discourse by looking at how science meets religion (as well as other local system of knowledge) in practice, in particular events such as natural disaster, when they are called upon as sources of meaning making. The encounter (...)
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  36. Fadlou Shehadi (1995). Philosophies of Music in Medieval Islam. E.J. Brill.score: 24.0
    This surveys the philosophies of music of the most important thinkers in Islam between the 9th and the 15th centuries A.D. It covers topics ranging from the ...
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  37. Geoffrey Williams & John Zinkin (2010). Islam and Csr: A Study of the Compatibility Between the Tenets of Islam and the Un Global Compact. [REVIEW] Journal of Business Ethics 91 (4):519 - 533.score: 24.0
    This paper looks at whether the tenets of Islam are consistent with the 'Ten Principles' of responsible business outlined in the UN Global Compact. The paper concludes that with the possible exception of Islam's focus on personal responsibility and the non-recognition of the corporation as a legal person, which could undermine the concept of corporate responsibility, there is no divergence between the tenets of the religion and the principles of the UN Global Compact. Indeed, Islam often goes (...)
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  38. Henry Bayman (2003). The Secret of Islam: Love and Law in the Religion of Ethics. North Atlantic Books.score: 24.0
    Although the Islamic religion is well known, many people are less familiar with Sufism—the esoteric component of Islam. The Secret of Islam explores the mystical path of Sufism, which focuses on love and compassion. Sections proceed through the levels of Sufism: Journey of the Disciple, Actions, Spiritual Journey of the Seeker, and Flowering of the Perfect Human.
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  39. John Kelsay (1993). Islam and War: A Study in Comparative Ethics. Westminster/John Knox Press.score: 24.0
    This book explores these questions and addresses the lack of comparative perspectives on the ethics of war, particularly with respect to Islam.
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  40. ‘Abd al-Hakeem Carney (2008). Twilight of the Idols? Pluralism and Mystical Praxis in Islam. International Journal for Philosophy of Religion 64 (1):1 - 20.score: 24.0
    In this article, we discuss the current trend of authoritarianism in the Islamic world, especially as embodied in the institution of taqlid, whereby a lay person blindly follows a religious scholar. We will compare this to the mystical tradition of Ibn 'Arabî as well as the early esoteric Shî'ite tradition, where a much more "rebellious" type of Islam was offered and provided purviews of pluralism and universalism that challenge authoritarian closures of interpretation in relationship with God. By way of (...)
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  41. David Hollenbach (2010). Book Discussion Section: Comparative Ethics, Islam, and Human Rights: Internal Pluralism and the Possible Development of Tradition. Journal of Religious Ethics 38 (3):580-587.score: 24.0
    Dialogue with three major Muslim authors shows that Islam can take a positive stance toward human rights while also presenting differing interpretations of the meaning and scope of rights. Because of their subordination of norms reached through reason to those drawn from faith, as well as negative experiences of the impact of Western colonization of parts of the Muslim world, Abul A‘la Maududi and Sayyid Qutb place significant restrictions on rights of conscience. 'Abdolkarim Soroush's positive support for the role (...)
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  42. Ian Almond (2010). History of Islam in German Thought From Leibniz to Nietzsche. Routledge.score: 24.0
    Introduction -- Leibniz, historicism, and the plague of Islam -- Kant, Islam, and the preservation of boundaries -- Herder's Arab fantasies -- Keeping the Turks out of islam : Goethe's Ottoman plan -- Friedrich Schlegel and the emptying of Islam -- Hegel and the disappearance of Islam -- Marx the Moor -- Nietzsche's peace with Islam.
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  43. Ian S. Markham & İbrahim Özdemir (eds.) (2005). Globalization, Ethics, and Islam: The Case of Bediuzzaman Said Nursi. Ashgate Pub..score: 24.0
    Yet many in the USA and Europe are not familiar with his important work; this book seeks to rectify that gap.In Globalization, Ethics and Islam, Jewish, ...
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  44. Ann K. S. Lambton (1981). State and Government in Medieval Islam: An Introduction to the Study of Islamic Political Theory: The Jurists. Oxford University Press.score: 24.0
    I RELIGION AND POLITICS: THE LAW Islam, like Judaism and Christianity, believes in the divine origin of government. It follows, therefore, that political ...
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  45. Hermann Landolt & Todd Lawson (eds.) (2005). Reason and Inspiration in Islam: Theology, Philosophy and Mysticism in Muslim Thought: Essays in Honour of Hermann Landolt. Distributed in the United States by St Martin's Press.score: 24.0
    In all the current alienating discourse on Islam as a source of extremism and fanatic violence this new publication takes a timely and refreshing look at the traditions of Islamic mysticism, philosophy and intellectual debate in a series of diverse and stimulating approaches. It tackles the major figures of Islamic thought as well as shedding light on hitherto unconsidered aspects of Islam utilizing new source material. The contributors are impressive list of scholars and experts.
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  46. Irene Oh (2007). The Rights of God: Islam, Human Rights, and Comparative Ethics. Georgetown University Press.score: 24.0
    Their treatment of such human rights political participation, freedom of conscience, and religious toleration demonstrate, Oh says, that Islam should have a ...
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  47. John Walbridge (2010). God and Logic in Islam: The Caliphate of Reason. Cambridge University Press.score: 24.0
    This book investigates the central role of reason in Islamic intellectual life. Despite widespread characterization of Islam as a system of belief based only on revelation, John Walbridge argues that rational methods, not fundamentalism, have characterized Islamic law, philosophy and education since the medieval period. His research demonstrates that this medieval Islamic rational tradition was opposed by both modernists and fundamentalists, resulting in a general collapse of traditional Islamic intellectual life and its replacement by more modern but far shallower (...)
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  48. Willem B. Drees (2013). Islam and Bioethics in the Context of “Religion and Science”. Zygon 48 (3):732-744.score: 24.0
    This paper places “Islam and bioethics” within the framework of “religion and science” discourse. It thus may be seen as a complement to the paper by Henk ten Have () with which this thematic section in Zygon: Journal of Religion and Science opens, which places “Islam and bioethics” in the context of contemporary bioethics. It turns out that in Zygon there have been more submitted articles on Islam and bioethics than on any other Islam-related topic. This (...)
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  49. Irene Oh (2010). Motherhood in Christianity and Islam: Critiques, Realities, and Possibilities. Journal of Religious Ethics 38 (4):638-653.score: 24.0
    Common experiences of mothering offer profound critiques of maternal ethical norms found in both Christianity and Islam. The familiar responsibilities of caring for children, assumed by the majority of Christian and Muslim women, provide the basis for reassessing sacrificial and selfless love, protesting unjust religious and political systems, and dismantling romanticized notions of childcare. As a distinctive category of women's experience, motherhood may offer valuable perspectives necessary for remedying injustices that afflict mothers and children in particular, as well as (...)
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  50. P. B. Cliteur (2010). The Secular Outlook: In Defense of Moral and Political Secularism. Wiley-Blackwell.score: 24.0
    Atheism, agnosticism, and theism -- Freethought I : criticism of religion -- Freethought II : freedom of expression -- Moral and political secularism.
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