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Religious Commitment and Secular Reason

Cambridge University Press (2000)

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  1. Philosophical Investigation Series: Selected Texts in Epistemology and Philosophy of Science / Série Investigação Filosófica: Textos Selecionados de Epistemologia e Filosofia da Ciência.Rodrigo Reis Lastra Cid & Luiz Helvécio Marques Segundo (eds.) - 2020 - Pelotas: Editora da UFPel / NEPFIL Online.
    A Série Investigação Filosófica é uma série de livros de traduções de verbetes da Enciclopédia de Filosofia da Stanford (Stanford Encyclopedia of Philosophy) e de outras plataformas internacionalmente reconhecidas, que intenciona servir tanto como material didático para os professores das diferentes sub-áreas e níveis da Filosofia quanto como material de estudo para a pesquisa e para concursos da área. Nós, professores, sabemos o quão difícil é encontrar bom material em português para indicarmos. E há uma certa deficiência na graduação brasileira (...)
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  • Epistemology.Matthias Steup - 2008 - Stanford Encyclopedia of Philosophy.
    Defined narrowly, epistemology is the study of knowledge and justified belief. As the study of knowledge, epistemology is concerned with the following questions: What are the necessary and sufficient conditions of knowledge? What are its sources? What is its structure, and what are its limits? As the study of justified belief, epistemology aims to answer questions such as: How we are to understand the concept of justification? What makes justified beliefs justified? Is justification internal or external to one's own mind? (...)
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  • Public Reason, Religious Restraint and Respect.Richard North - 2012 - Philosophia 40 (2):179-193.
    In recent years liberals have had much to say about the kinds of reasons that citizens should offer one another when they engage in public political debates about existing or proposed laws. One of the more notable claims that has been made by a number of prominent liberals is that citizens should not rely on religious reasons alone when persuading one another to support or oppose a given law or policy. Unsurprisingly, this claim is rejected by many religious citizens, including (...)
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  • Should Abraham Get a Religious Exemption?Andrei Bespalov - 2019 - Res Publica 25 (2):235-259.
    The standard liberal egalitarian approach to religious exemptions from generally applicable laws implies that such exemptions may be necessary in the name of equal respect for each citizen’s conscience. In each particular case this approach requires balancing the claims of devout believers against the countervailing claims of other citizens. I contend, firstly, that under the conditions of deep moral and ideological disagreement the balancing procedure proves to be extremely inconclusive. It does not provide an unequivocal solution even in the imaginary (...)
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  • The Future of Confucian Politics in East Asia.David Elstein - 2016 - Dao: A Journal of Comparative Philosophy 15 (3):437-445.
  • Religious Accommodation in Bioethics and the Practice of Medicine.William R. Smith & Robert Audi - 2021 - Journal of Medicine and Philosophy 46 (2):188-218.
    Debates about the ethics of health care and medical research in contemporary pluralistic democracies often arise partly from competing religious and secular values. Such disagreements raise challenges of balancing claims of religious liberty with claims to equal treatment in health care. This paper proposes several mid-level principles to help in framing sound policies for resolving such disputes. We develop and illustrate these principles, exploring their application to conscientious objection by religious providers and religious institutions, accommodation of religious priorities in biomedical (...)
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  • No tan distintos. El secularismo estatal, la politización eclesiástica y el imperativo del consenso.Macarena Marey - 2020 - Revista Argentina de Ciencia Política 1 (24):45-69.
    ¿Es el desideratum secularista de separación Iglesia-Estado capaz de enfrentar las consecuencias negativas de la revitalización política de los conservadurismos religiosos y la instrumentalización de la religiosidad popular para fines antiigualitarios? La respuesta negativa es la tesis de la que parto para analizar por qué los liberalismos secularistas y postsecularistas no pueden procesar ni en la teoría ni en la práctica la reordenación política de las iglesias cristianas conservadoras (católicas y evangélicas) en nuestra región. Esto no me conduce a abrazar (...)
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  • Anti-Paternalism and Invalidation of Reasons.Kalle Grill - 2010 - Public Reason 2 (2):3-20.
    I first provide an analysis of Joel Feinberg’s anti-paternalism in terms of invalidation of reasons. Invalidation is the blocking of reasons from influencing the moral status of actions, in this case the blocking of personal good reasons from supporting liberty-limiting actions. Invalidation is shown to be distinct from moral side constraints and lexical ordering of values and reasons. I then go on to argue that anti-paternalism as invalidation is morally unreasonable on at least four grounds, none of which presuppose that (...)
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  • The Priority of Public Reasons and Religious Forms of Life in Constitutional Democracies.Cristina Lafont - 2019 - European Journal for Philosophy of Religion 11 (4):45-60.
    In this essay I address the difficult question of how citizens with conflicting religious and secular views can fulfill the democratic obligation of justifying the imposition of coercive policies to others with reasons that they can also accept. After discussing the difficulties of proposals that either exclude religious beliefs from public deliberation or include them without any restrictions, I argue instead for a policy of mutual accountability that imposes the same deliberative rights and obligations on all democratic citizens. The main (...)
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  • Hope: The Janus-Faced Virtue.Michael Schrader & Michael P. Levine - 2019 - European Journal for Philosophy of Religion 11 (3):11-30.
    In this essay we argue for the Janus-faced nature of hope. We show that attempts to sanitise the concept of hope either by separating it conceptually from other phenomena such as wishful thinking, or, more generally, by seeking to minimise the negative aspects of hope, do not help us to understand the nature of hope and its functions as regards religion. Drawing on functional accounts of religion from Clifford Geertz and Tamas Pataki, who both—in their different ways—see the function of (...)
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  • ‘Religious Citizens’ in Post-Secular Democracies.Julien Winandy - 2015 - Philosophy and Social Criticism 41 (8):837-852.
    For the past two decades, philosophers of religion have paid close attention to the debates on public reason taking place within the context of political philosophy. Some thinkers claim that religious arguments should play a very limited role in political discourse, as this would amount to a politically sanctioned imposition of religious beliefs on people with different religious or non-religious worldviews. Others claim that excluding religious reasons would lead to an unfair exclusion of religious citizens from democratic processes. Underlying these (...)
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  • Coercion and Public Justification.Colin Bird - 2014 - Politics, Philosophy and Economics 13 (3):189-214.
    According to recently influential conceptions of public reasoning, citizens have the right to demand of each other ‘public justifications’ for controversial political action. On this view, only arguments that all reasonable citizens can affirm from within their diverse ethical standpoints can count as legitimate justifications for political action. Both proponents and critics often assume that the case for this expectation derives from the special justificatory burden created by the systematically coercive character of political action. This paper challenges that assumption. While (...)
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  • Religion and the Public Sphere: What Are the Deliberative Obligations of Democratic Citizenship?Cristina Lafont - 2009 - Philosophy and Social Criticism 35 (1-2):127-150.
    In this article I analyze Rawls' and Habermas' accounts of the role of religion in political deliberations in the public sphere. After pointing at some difficulties involved in the unequal distribution of deliberative rights and duties among religious and secular citizens that follow from their proposals, I argue for a way to structure political deliberation in the public sphere that imposes the same deliberative obligations on all democratic citizens, whether religious or secular. These obligations derive from the ideal of mutual (...)
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  • Public Reason and Religious Arguments. Schuster, Anke - unknown
    Can religious arguments legitimately be used in public discourse? In recent years, philosophical discussions of this question have focused on the concept of public reason, which is a normative concept in liberal democratic theory, specifying which arguments should and should not be used in public discourse. It is often taken to exclude religious arguments. In this dissertation, I take issue with theories of public reason and the far-reaching degree of self-restraint they expect citizens and office-holders to exercise. My argument aims (...)
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  • European Integration and Russian Orthodoxy: Two Multiple Modernities Perspectives.Kristina Stoeckl - 2011 - European Journal of Social Theory 14 (2):217-233.
    This article introduces a distinction in the paradigm of multiple modernities between a comparative-civilizational and a post-secular perspective. It argues that the former perspective helps us to understand modernization processes in large cultural-civilizational units, whereas the latter viewpoint focuses on actors and cultural domains within civilizational units and on inter-civilizational crossovers. The two perspectives are complementary. What we gain from this distinction is greater precision in the use of multiple modernities to explain the place of religion in modern societies. The (...)
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  • Religion, Respect and Eberle’s Agapic Pacifist.Robert B. Talisse - 2012 - Philosophy and Social Criticism 38 (3):313-325.
    Christopher Eberle has developed a powerful critique of justificatory liberalism. According to Eberle, justificatory liberalism’s doctrine of restraint , which requires religious citizens to refrain from publicly advocating for policies that can be supported only by their religious reasons, is illiberal. In this article, I defend justificatory liberalism against Eberle’s critique.
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  • The Physician's Conscience.Hugh LaFollette - 2007 - American Journal of Bioethics 7 (12):15 – 17.
  • Razão pública e pós-secularismo: apontamentos para o debate.Luiz Bernardo Leite Araújo - 2009 - [email protected] - An International Journal for Moral Philosophy 8 (3):155-173.
    O artigo examina a idéia rawlsiana de razão pública, em primeiro lugar, e a defesa habermasiana do princípio da igualdade cívica, a seguir, afim de apresentar a noção de pós-secularismo de Habermas como resultado dos debates contemporâneos sobre a relação entre religião e política influenciados pela concepção de cidadania democrática de Rawls.The article examines the Rawlsian idea of public reason, fi rst, and the Habermasian defense of the principle of civic equality, then, in order to present Habermas’s notion of post-secularism (...)
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  • Facing Epistemic Uncertainty: Characteristics, Possibilities, and Limitations of a Discursive.R. L. C. van Goor - 2012 - Dissertation, University of Amsterdam
     
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  • Biothics, the Christian Citizen, and the Pluralist Game.Francis J. Beckwith - 2007 - Christian Bioethics 13 (2):159-170.
    The ascendancy of Christian activism in bioethical policy debates has elicited a number of responses by critics of this activism. These critics typically argue that the public square ought to embrace Secular Liberalism (SL), a perspective that its proponents maintain is the most just arrangement in a pluralist society, even though SL places restraints on Christian activists that are not placed on similarly situated citizens who hold more liberal views on bioethical questions. The author critiques three arguments that are offered (...)
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  • Publicly Accessible Intuitions: “Neutral Reasons” and Bioethics.Angela McKay - 2007 - Christian Bioethics 13 (2):183-197.
    This article examines Leon Kass's contention that a choice for physician-assisted suicide is “undignified.” Although Kass is Jewish rather than Christian, he argues for positions that most Christians share, and he argues for these positions without presupposing the truth of specific religious claims. I argue that although Kass has some important intuitions, he too readily assumes that these intuitions will be shared by his audience, and that this assumption diminishes the force of his argument. An examination of the limitations of (...)
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  • Coerecion and the Subject Matter of Public Justification.James W. Boettcher - 2016 - Public Reason 8 (1-2).
    Some public reason liberals identify coercive law as the subject matter of public justification, while others claim that the justification of coercion plays no role in motivating public justification requirements. Both of these views are mistaken. I argue that the subject matter of public justification is not coercion or coercive law but political decision-making about the basic institutional structure. At the same time, part of what makes a public justification principle necessary in the first place is the inherent coerciveness of (...)
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  • The Separation of Religion and State : Context and Meaning.Stephen Chavura - unknown
    This paper seeks to show the analytical limitations of the most popular terms describing the relationship between religion and politics, the two most popular being "separation of church and state" and "separation of religion and politics". Although the latter term is preferred it is still quite vague in its meaning and, strictly speaking, impossible to put into practice. I try to clarify the meaning of "separation of religion and state" by discussing the early writings out of which the tradition arose, (...)
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  • Modus Vivendi, Consensus, and (Realist) Liberal Legitimacy.Enzo Rossi - 2010 - Public Reason 2 (2):21-39.
    A polity is grounded in a modus vivendi (MV) when its main features can be presented as the outcome of a virtually unrestricted bargaining process. Is MV compatible with the consensus-based account of liberal legitimacy, i.e. the view that political authority is well grounded only if the citizenry have in some sense freely consented to its exercise? I show that the attraction of MV for consensus theorists lies mainly in the thought that a MV can be presented as legitimated through (...)
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  • Derrida and the Danger of Religion.David Newheiser - 2018 - Journal of the American Academy of Religion 1 (86):42-61.
    This paper argues that Jacques Derrida provides a compelling rebuttal to a secularism that seeks to exclude religion from the public sphere. Political theorists such as Mark Lilla claim that religion is a source of violence, and so they conclude that religion and politics should be strictly separated. In my reading, Derrida’s work entails that a secularism of this kind is both impossible (because religion remains influential in the wake of secularization) and unnecessary (because religious traditions are diverse and multivalent). (...)
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  • Abortion and the Limits of Political Liberalism.Henrik Friberg-Fernros - 2010 - Public Reason 2 (1).
  • Neutrality of What? Public Morality and the Ethics of Equal Respect.Koen Raes - 1995 - Philosophica 56 (2):133-168.
  • The Ethics of Reasoning From Conjecture.Micah Schwartzman - 2012 - Journal of Moral Philosophy 9 (4):521-544.
    An important objection to political liberalism is that it provides no means by which to decide conflicts between public and non-public reasons. This article develops John Rawls' idea of `reasoning from conjecture' as one way to argue for a commitment to public reason. Reasoning from conjecture is a form of non-public justification that allows political liberals to reason from within the comprehensive views of at least some unreasonable citizens. After laying out the basic features of this form of non-public justification, (...)
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  • Always Let Your Conscience Be Your Guide.E. David Cook - 2007 - American Journal of Bioethics 7 (12):17 – 19.
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  • Religious Reasons and Political Argumentation.Jon Moran - 2006 - Journal of Religious Ethics 34 (3):421-437.
    In "Evangelium Vitae" Pope John Paul II calls for a renewal of culture to combat the culture of death. He criticizes various aspects of a pluralistic, liberal society--a type of society that he claims is based on moral relativism and a view of democracy that becomes a substitute for moral law. He maintains that such a view trivializes moral choice. In this essay I argue that John Rawls's notion of a liberal society as an overlapping consensus of comprehensive doctrines can (...)
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