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Paolo Monti
Università Cattolica del Sacro Cuore
  1.  15
    A Postsecular Rationale – Religious and Secular as Epistemic Peers.Paolo Monti - 2013 - Philosophy and Public Issues - Filosofia E Questioni Pubbliche 3 (2).
    In Democratic Authority and the Separation of Church and State, Robert Audi addresses disagreements among equally rational persons on political matters of coercion by analysing the features of discussions between epistemic peers, and supporting a normative principle of toleration. It is possible to question the extent to which Audi’s views are consistent with the possibility of religious citizens being properly defined as epistemic peers with their non-religious counterparts, insofar as he also argues for some significant constraints on religious reasons in (...)
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  2. On the Rationality of Social Practices.Paolo Monti - 2012 - In Francesco Botturi (ed.), Understanding Human Experience: Reason and Faith. Berna, Svizzera: pp. 103-120.
    Between the 1970s and the 1980s social practices were the object of theoretical research in some areas of sociology and cultural anthropology, to meet the need to integrate structuralist, functionalist or Marxist objectivist theories of society by using more sensitive types of approach to social actors, who were viewed as subjects capable of individual decisions, actions and interpretations. In particular, the role of reflexion on social practices became more relevant in the critique of society as an organic, unified whole, also (...)
     
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  3.  6
    Postsecular Awareness and the Depth of Pluralism.Paolo Monti - 2014 - In Ferran Requejo & Camil Ungureanu (eds.), Democracy, Law and Religious Pluralism in Europe: Secularism and Post-Secularism. Routledge. pp. 86-105.
    By drawing mainly, but not only, on the work of Jürgen Habermas and Charles Taylor, I suggest that the postsecular turn provides a more substantial and insightful contribution to the understanding of religious pluralism in contexts of late secularization thanks to its focus on how the self-understanding of religious and secular actors is affected by their co-implication within the same discursive space. The ensuing attention for the processes of self-critique and reciprocal learning allows for a fairer distribution of the burdens (...)
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  4.  3
    Habermas on Religion and Democracy: Critical Perspectives.Camil Ungureanu & Paolo Monti - 2017 - The European Legacy 22 (5):521-527.
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  5.  3
    Contemporary Political Philosophy and Religion.Paolo Monti & Camil Ungureanu - 2018 - London and New York: Routledge.
    What is the place of religion in a pluralist democracy? The continuous presence of religion in the public sphere has raised anew normative and practical issues related to the role of religion in a democratic polity, generating spirited political debates in Western and non-Western contexts. Contemporary Political Philosophy and Religion provides an advanced introduction to, and a critical appraisal of, the major schools of political thought with a focus on the relationship between democracy and religion. Key features of this book (...)
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  6. From Social Practices to Reflective Agency: A Postsecular Ethics of Citizenship.Paolo Monti - 2017 - In David Thunder (ed.), The Ethics of Citizenship in the 21st century. Springer. pp. 127-144.
    The ethical features of citizenship in democratic societies have been explored from several perspectives. This account is based on the analysis of our condition as co-practitioners in civil society and aims to address the public role of religions and to include multiple forms of citizenship. Under conditions of pluralism, one’s involvement in cooperative practices is shaped and unsettled by the presence of co-practitioners who carry different self-understandings about the relationship between their beliefs and their social agency. Social cooperation is threatened (...)
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  7. Quali Beni Comuni?: La Tradizione Fra Ragione Pratica E Sfera Pubblica.Paolo Monti - 2012 - Philosophical News 5.
    The prevailing notion of tradition in modern political thought has been that of a mere repository of beliefs about the good life, a repertoire of narratives and practical articulations of social bonds that is transmitted through history in a static condition. In spite of this prolonged diminished role, we are now seeing relevant attempts of theoretical and practical reprise. In particular, the accounts about the historical evolution of practical rationality and about the transformations of the public sphere have been recently (...)
     
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