Search results for 'Secularism' (try it on Scholar)

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  1. 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: 18.0
    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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  2. Domenic Marbaniang (2009). Perspectives on Indian Secularism. Google Books.score: 18.0
    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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  3. Domenic Marbaniang (2009). Secularism in India: Historical Outline. Google Books.score: 18.0
    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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  4. P. B. Cliteur (2010). The Secular Outlook: In Defense of Moral and Political Secularism. Wiley-Blackwell.score: 18.0
    Atheism, agnosticism, and theism -- Freethought I : criticism of religion -- Freethought II : freedom of expression -- Moral and political secularism.
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  5. Robert Daniel Rubin (2010). The New Christian Right and the Death of Secularism as Neutrality in the United States. Journal for the Study of Religions and Ideologies 5 (13):68-77.score: 18.0
    Over recent years religious conservatives in the United States have fervently contested the idea of a liberal, secular public sphere. This article urges scholars to consider that contest in light of the history of the New Christian Right (NCR) of the late 1970s and 1980s. NCR activists, intellectuals, lawyers, and government officials advanced a critique of Rawlsian political liberalism, one charging that public institutions were not the bastions of neutrality supposed by American liberals. Contrary to the U.S. Constitution’s ban on (...)
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  6. Ian James Kidd (2013). A Phenomenological Challenge to 'Enlightened Secularism'. Religious Studies 49 (3):377-398.score: 18.0
    This article challenges Philip Kitcher’s recent proposals for an ‘enlightened secularism’. I use William James’s theory of the emotions and his related discussion of ‘temperaments’ to argue that religious and naturalistic commitments are grounded in tacit, inarticulate ways that one finds oneself in a world. This indicates that, in many cases, religiosity and naturalism are grounded not in rational and evidential considerations, but in a tacit and implicit sense of reality which is disclosed through phenomenological enquiry. Once the foundational (...)
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  7. Gideon Katz (2011). The Pale God: Israeli Secularism and Spinoza's Philosopy of Culture. Academic Studies Press.score: 18.0
    The Pale God examines the relationship between secularism and religious tradition. It begins with a description of the secular options as expressed by Israeli intellectuals, and describes how these options have led to a dead end. A new option must be sought, and one of the key sources for this option is the works of Spinoza. The author explains that unlike Nietzsche, who discussed "the death of God," Spinoza tried to undermine the authority of religious virtuosos and establish the (...)
     
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  8. ʻĀlam K̲h̲vundmīrī (2001). Secularism, Islam and Modernity: Selected Essays of Alam Khundmiri. Sage.score: 18.0
    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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  9. John S. Wilkins (2010). The Role of Secularism in Protecting Religion. In Warren Bonett (ed.), The Australian Book of Atheism. Embiggen Books.score: 15.0
  10. Salvatore Veca (2009). An Interpretation of Secularism. Rivista di Filosofia 1 (1):23-42.score: 15.0
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  11. Domenico Melidoro (2012). Foreword. Limits and Perspectives of Secularism. Iride 25 (2):331-334.score: 15.0
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  12. M. H. Beg (1985). Impact of Secularism on Life and Law: The Third Motilal Nehru Memorial Lectures. People's Pub. House.score: 15.0
     
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  13. Neera Chandhoke (2012). Re-Presenting Secularism. Iride 25 (2):335-348.score: 15.0
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  14. K. D. Prithipaul (1994). Reason, Law and the Limits of Indian Secularism. International Institute of Indian Studies.score: 15.0
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  15. Brij Gopal Tiwari (1964). Secularism and Materialism in Modern India. Delhi, Motilal Banarsidass.score: 15.0
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  16. Wes Morriston (2011). Is Goodness Without God Good Enough? A Debate on Faith, Secularism, and Ethics. International Journal for Philosophy of Religion 70 (1):85-89.score: 12.0
    Is goodness without god good enough? A debate on faith, secularism, and ethics Content Type Journal Article DOI 10.1007/s11153-010-9243-8 Authors Wes Morriston, University of Colorado, Boulder Department of Philosophy Boulder CO 80309-0232 USA Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047.
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  17. Lawrence Blum (2010). Secularism, Multiculturalism and Same-Sex Marriage: A Comment on Brenda Almond's 'Education for Tolerance'. Journal of Moral Education 39 (2):145-160.score: 12.0
    Although Almond argues that the contemporary West has lost touch with the value of tolerance, I argue that that value applied to those of different religions and sexual orientations is too minimal a standard for a pluralistic society. I suggest, in the spirit of the work of Charles Taylor and Tariq Modood, the more robust standard of respect and acceptance. In addition, I have criticised Almond?s privileging of parental values over school values, seeing in that privileging a failure to recognise (...)
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  18. N. Hashemi (2010). The Multiple Histories of Secularism: Muslim Societies in Comparison. Philosophy and Social Criticism 36 (3-4):325-338.score: 12.0
    This article is intended to advance conceptual clarity on the topic of secularism in Muslim societies. It seeks to uncover unique historical developments that have influenced and shaped debate on this topic. In the first part, a distinction is made between the different social scientific categories of secularism, focusing on the philosophical, sociological and political dimensions of secularism. The second section provides a broad overview of the different histories of political secularism, and focuses on the two (...)
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  19. 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: 12.0
    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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  20. Leonard Angel (2009). Quintuple Extension: Mind, Body, Humanism, Religion, Secularism. Zygon 44 (3):699-718.score: 12.0
    Extension of the system that includes the key substrates for sensation, perception, emotion, volition, and cognition, and all representational sources for cognition, supports the view that there is an extended mind and an extended body. These intellectual views can be made practical in a humanist system based on extensions and in religious systems based on extensions. Independently, there is also an institutional extension of secularism. Hence, I maintain, there are five principal forms of extension.
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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: 12.0
    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 westernism (...)
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  22. Haggag Ali (2013). Secularism. Cultura 10 (1):85-98.score: 12.0
    In contemporary Western and Arab cultural critique, secularism as a worldview is believed to have experienced inherent transformations from solid rationalmaterialism (the emphasis on reason, science, progress, emancipation, industrialization, and nation building) to liquid non-rational materialism (the celebrationof the body, sex, global markets and consumption). This paper explores the arguments of both Zygmunt Bauman and Abdelwahab Elmessiri who advocate this thesis in the light of the major manifestations of these transformations.
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  23. 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: 12.0
    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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  24. Daniel Putman (2008). Can a Secularist Appreciate Religious Music? Philosophy 83 (3):391-395.score: 12.0
    David Pugmire has argued that secularists can genuinely appreciate religious music because of our imaginative powers combined with the 'Platonic' nature of the emotions expressed in such music. I argue that Pugmire is wrong on both counts. Religious music is 'Platonic' not because it is subject to levels of imagination but because it has a definite object which makes imaginative readings inferior. Moreover, since religious music does have a clear object taken by the believer as real, a gap exists that (...)
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  25. Rex Ahdar (2013). Is Secularism Neutral? Ratio Juris 26 (3):404-429.score: 12.0
    This article argues that secularism is not neutral. Secularization is a process, the secular state is a structure, whereas secularism is a political philosophy. Secularism takes two main forms: first, a “benevolent” secularism that endeavours to treat all religious and nonreligious belief systems even-handedly, and, second, a “hostile” kind that privileges unbelief and excludes religion from the public sphere. I analyze the European Court of Human Rights decision in Lautsi v Italy, which illustrates these types. The (...)
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  26. Adrian Pabst, The Secularism of Post-Secularity: Religion, Realism and the Revival of Grand Theory in IR.score: 12.0
    How to theorise religion in International Relations (IR)? Does the concept of post-secularity advance the debate on religion beyond the ‘return of religion’ and the crisis of secular reason? This article argues that the post-secular remains trapped in the logic of secularism. First, a new account is provided of the ‘secularist bias’ that characterises mainstream IR theory: (a) defining religion in either essentialist or epiphenomenal terms; (b) positing a series of ‘antagonistic binary opposites’ such as the secular versus the (...)
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  27. D. Muller (2009). Open "Laicity" and Secularity Versus Ideological Secularism: Lessons From Switzerland. Christian Bioethics 15 (1):74-85.score: 12.0
    In order to avoid both religious intolerance and religious indifference, we need to develop a positive notion of an open laicity or secularity that permits us to respect our religiously plural as well as secular contemporary situation. Open laicity or secularity is the practical and political consequence of a Protestant theology and spirituality. It represents a critical answer to the disaster of secularism and laicism. Most of the difficulties in the discussion between traditionalist Christians (Orthodox, Catholic, or Evangelical!) and (...)
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  28. Jakob De Roover, Sarah Claerhout & S. N. Balagangadhara (2011). Liberal Political Theory and the Cultural Migration of Ideas The Case of Secularism in India. Political Theory 39 (5):571-599.score: 12.0
    The principles of liberal political theory are often said to be “freestanding.” Are they indeed sufficiently detached from the cultural setting where they emerged to be intelligible to people with other backgrounds? To answer this question, this essay examines the Indian secularism debate and develops a hypothesis on the process whereby liberal principles crystallized in the West and spread elsewhere. It argues that the secularization of western political thought has not produced independent rational principles, but transformed theological ideas into (...)
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  29. Aryeh Botwinick (1998). Religion and Secularism in Liberalism. Telos 1998 (113):79-104.score: 12.0
    Emmanuel Levinas has provided a hermeneutical key for reinterpreting the Western intellectual tradition. Certain recurring conundrums of Western philosophy led him to regard ethics above all other modes of inquiry and to emphasize infinity rather than totality. Yet, the primacy of the ethical cannot do what he wants it to do. To reinterpret the Western intellectual tradition, it is necessary to shift emphasis to the distinction between infinity and totality. This highlights the religious dimension of secularism, i.e., how modern (...)
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  30. Vincent Geoghegan (2000). Religious Narrative, Post‐Secularism and Utopia. Critical Review of International Social and Political Philosophy 3 (2-3):205-224.score: 12.0
    (2000). Religious narrative, post‐secularism and Utopia. Critical Review of International Social and Political Philosophy: Vol. 3, The Philosophy of Utopia, pp. 205-224.
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  31. Ian James Kidd (2013). Emotion, Religious Practice, and Cosmopolitan Secularism. Religious Studies:1-18.score: 12.0
    Philip Kitcher has recently proposed a form of which he suggests could enable the members of a future secular society to continue to access and benefit from the moral and existential resources of the world's religions. I criticize this proposal by appeal to contemporary work on the role of emotion and practice in religious commitment. Using the work of John Cottingham and Mark Wynn, two objections are offered to the cosmopolitan secularists' claim that the moral resources of a religion could (...)
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  32. Paweł Mazanka (2008). Three Philosophical Sources of Contemporary Secularism in European Culture. Proceedings of the Xxii World Congress of Philosophy 45:213-219.score: 12.0
    The contemporary secularism is found to be a philosophy of life “as if there were no God” or a kind of ideology, which demands an absolute autonomy of human being to shape his destination. In the philosophy of Descartes at least three sources of secularism could be found: his theory of cognition which resulted in developing other than the classical concept of truth and rationality; his metaphysics; his arguments for the existence of God and in his concept of (...)
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  33. Kai Nielsen (1998). On Being a Secularist All the Way Down. Philo 1 (2):6-21.score: 12.0
    I explicate and argue for a way of looking at life, and responding to it, that is uncompromisingly secularist. It is an atheism and a social naturalism: a distinctive form of naturalism that I argue answers better than religious orientations or “scientific” forms of naturalism to both our cognitive interests and to our moral and political and other affective interests. It is a thoroughly anti-metaphysical naturalism rejecting metaphysical realism and physicalism without taking an antirealistor dualist turn. How it is a (...)
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  34. Carlos Arboleda Mora (2013). Ghetto or crusade: desecularize the secularism. Veritas 29:167-188.score: 12.0
    Este trabajo tiene como objetivo mostrar lo que es una sana laicidad en la sociedad actual pluralista, multicultural, democrática y diversa. En primer lugar se presentan dos tentaciones de la iglesia hoy: refugiarse en el ghetto y cerrarse al mundo dando razón a los fundamentalistas laicos que la consideran como algo privado, o salir a la cruzada a imponer sus creencias y su mensaje. Luego se analiza el proceso histórico de formación del pluralismo, de la laicidad y de la libertad (...)
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  35. Nicholas Beattie (1979). The Meaning of Secularism in Contemporary French Education. Journal of Moral Education 8 (2):81-91.score: 12.0
    Abstract After defining three broad positions adopted in the long?standing French polemic about secularism and education, and suggesting that they correspond to different attitudes to the state's sanctioning of consensus in a pluralist society, the author describes how the traditional boundaries between conflicting positions have been blurred by interventionist policies in education as well as by the evolution of Catholic attitudes. Illustrating his comments from recent controversies in France, he suggests that future discussion of the secularist issue may be (...)
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  36. 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: 12.0
    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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  37. 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: 12.0
    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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  38. Simon Glendinning (2009). Japheth's World: The Rise of Secularism and the Revival of Religion Today. The European Legacy 14 (4):409-426.score: 12.0
    This essay explores what it means to say that we live today in ?a secular age.? A distinction between two kinds of secularism is introduced and the proposal is made that the secularity that characterises our age belongs to a distinctively Graeco-Christian heritage. This proposal is elaborated and developed in the context of the Nietzschean pronouncement of the death of God and against the background of the decline in theodicial conceptions of history. However, rather than see these issues as (...)
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  39. 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: 12.0
    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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  40. 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.score: 12.0
    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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  41. Jakob De Roover, Sarah Claerhout & S. N. Balagangadhara (2011). Liberal Political Theory and the Cultural Migration of Ideas: The Case of Secularism in India. Political Theory 39 (5):571 - 599.score: 12.0
    The principles of liberal political theory are often said to be "freestanding." Are they indeed sufficiently detached from the cultural setting where they emerged to be intelligible to people with other backgrounds? To answer this question, this essay examines the Indian secularism debate and develops a hypothesis on the process whereby liberal principles crystallized in the West and spread elsewhere. It argues that the secularization of western political thought has not produced independent rational principles, but transformed theological ideas into (...)
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  42. Luke Wilcox (2010). Secularists and Islamists in Morocco: Prospects for Building Trust and Civil Society Through Human Rights Reform. Journal for the Study of Religions and Ideologies 7 (20):3-25.score: 10.0
    In Morocco’s process of liberalization (and democratization), the dynamics between social actors defining themselves as “secular” and those labeled “Islamist” are critical. This paper probes the possibility of these actors transcending their frequent opposition and building mutual trust and “civil” interaction, thereby strengthening civil society and the possibility of continued reform in Morocco. Using Morocco’s recent Equity and Reconciliation Commission as an analytical tool, the paper focuses on the human rights arena as a potentially fruitful place for Islamists and secularists (...)
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  43. Frederik Stjernfelt (2009). Secularism is a Fundamentalism! The Background to a Problematic Claim. Telos 2009 (148):39-53.score: 10.0
    The claim in the title of this article is now heard more and more frequently. It often comes from religious people who have themselves been targets of attack for fundamentalism, and they feel compelled to pay back this criticism in the same currency. Secularists, too, they claim, hold fast to a point of view, and this tenacity of belief is in itself deemed a fundamentalism, the religious person argues. The character of the point of view in question is of no (...)
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  44. Ada S. Jaarsma (2010). Rethinking the Secular in Feminist Marriage Debates. Studies in Social Justice 4 (1):47-66.score: 9.0
    The religious right often aligns its patriarchal opposition to same-sex marriage with the defence of religious freedom. In this article, I identify resources for confronting such prejudicial religiosity by surveying two predominant feminist approaches to same-sex marriage that are often assumed to be at odds: discourse ethics and queer critical theory. This comparative analysis opens up to view commitments that may not be fully recognizable from within either feminist framework: commitments to ideals of selfhood, to specific conceptions of justice, and (...)
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  45. John S. Wilkins (2010). Secularism Protects Religions. In Warren Bonett (ed.), The Australian Book of Atheism. Embiggen Books.score: 9.0
  46. Veit Bader (1999). Religious Pluralism: Secularism or Priority for Democracy? Political Theory 27 (5):597-633.score: 9.0
  47. Jon Mahoney (2010). Secularism, Equality, and Political Legitimacy. Journal of Value Inquiry 44 (1):17-30.score: 9.0
  48. Charles Taylor (2010). Dilemmas and Connections: Selected Essays. Belknap Press of Harvard University Press.score: 9.0
    Iris Murdoch and moral philosophy -- Understanding the other: a Gadamerian view on conceptual schemes -- Language not mysterious? -- Celan and the recovery of language -- Nationalism and modernity -- Conditions of an unforced consensus on human rights -- Democratic exclusion (and its remedies?) -- Religious mobilizations -- Themes from a secular age -- The immanent counter-enlightenment -- Notes on the sources of violence: perennial and modern -- The future of the religious past -- Disenchantment-re-enchantment -- What does (...) mean? -- Die blosse Vernunft ("reason alone") -- Perils of moralism -- What was the Axial revolution? (shrink)
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  49. Selçuk Uygur (2009). The Islamic Work Ethic and the Emergence of Turkish Sme Owner-Managers. Journal of Business Ethics 88 (1):211 - 225.score: 9.0
    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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  50. Richard J. Bernstein (2010). Naturalism, Secularism, and Religion: Habermas's Via Media. Constellations 17 (1):155-166.score: 9.0
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