Results for 'Secularism'

761 found
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  1.  12
    Secularism or Democracy?: Associational Governance of Religious Diversity.Veit Bader - 2008 - Amsterdam University Press.
    Policies dealing with religious diversity in liberal democratic states—as well as the established institutions that enforce those policies—are increasingly under pressure. Politics and political theory are caught in a trap between the fully secularized state and neo-corporate regimes of selective cooperation between states and organized religion. This volume proposes an original, comprehensive, and multidisciplinary approach to problems of governing religious diversity—combining moral and political philosophy, constitutional law, history, sociology, and religious anthropology. Drawing on such diverse scholarship, _Secularism or Democracy?_ proposes (...)
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  2. Secularism and Freedom of Conscience.Jocelyn Maclure & Charles Taylor - 2011 - Cambridge, MA, USA: Harvard University Press.
     
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  3.  19
    Is Secularism History?Gregor McLennan - 2015 - Thesis Eleven 128 (1):126-140.
    In recent years, the intellectual tide has moved strongly against the kind of secular thinking that characterized Gellner’s work. Whether couched in terms of postcolonialism, multiculturalism, genealogy, global understanding, political theology, or the revival of normative, metaphysical and openly religious perspectives, today’s postsecular and even anti-secular mood in social theory seems to consign Gellner’s project to the dustbin of history: a stern but doomed attempt to shore up western liberal rationalism. Under some revisionary lights, it has even become pointless to (...)
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  4. Transhumanism as a Secularist Faith.Hava Tirosh-Samuelson - 2012 - Zygon 47 (4):710-734.
    In the second half of the twentieth century, humanism— namely, the worldview that underpinned Western thought for several centuries—has been severely critiqued by philosophers who highlighted its theoretical and ethical limitations. Inspired by the emergence of cybernetics and new technologies such as robotics, prosthetics, communications, artificial intelligence, genetic engineering, and nanotechnology, there has been a desire to articulate a new worldview that will fit the posthuman condition. Posthumanism is a description of a new form of human existence in which the (...)
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  5. Secularism and its Critics.Rajeev Bhargava - 1998 - Oxford University Press.
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  6.  70
    Secularism, Multiculturalism and Same‐Sex Marriage: A Comment on Brenda Almond’s ‘Education for Tolerance’.Lawrence Blum - 2010 - Journal of Moral Education 39 (2):145-160.
    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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  7.  6
    Modernity, Secularism and Islam: The Case of Turkey.E. Fuat Keyman - 2007 - Theory, Culture and Society 24 (2):215-234.
    The resurgence of religious movements all over the world, their varying claims to identity and politics , and their success in generating system-transforming effects in both national and world politics have indicated clearly that there is a need to uncover the invisible interconnections between religion and politics. Moreover, the way in which religion has been striking back has taken different forms. From religious and terrorist fundamentalism to multiculturalism, from communitarian claims to the religious state to religion-based civil societal calls for (...)
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  8.  26
    Secularism.Gil Anidjar - 2006 - Critical Inquiry 33 (1):52.
  9.  13
    Beyond Secularism? Towards a Post‐Secular Political Theology.Ola Sigurdson - 2010 - Modern Theology 26 (2):177-196.
    In this article I analyse some of the reasons for a recent, resurgent interest in religion and theology by political philosophers and relate this interest to an inherent instability in modernity itself. In the first part I describe the landscape of current political philosophy with a particular emphasis on radical philosophers. In the second part I describe how the liberal distinction between religion and politics generates a theological instability due to the effective disappearance of the social embodiment of religion within (...)
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  10.  81
    Is Secularism Neutral?Rex Ahdar - 2013 - Ratio Juris 26 (3):404-429.
    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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  11.  53
    The Secularism of Post-Secularity: Religion, Realism and the Revival of Grand Theory in IR.Adrian Pabst - unknown
    How to theorise religion in International Relations? 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: defining religion in either essentialist or epiphenomenal terms; positing a series of ‘antagonistic binary opposites’ such as the secular versus the religious; de-sacralising and (...)
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  12.  52
    Naturalism, Secularism, and Religion: Habermas's Via Media.Richard J. Bernstein - 2010 - Constellations 17 (1):155-166.
  13.  46
    Techno-Secularism and "Revealed Religion": Some Problems with Caiazza's Analysis.Gordon D. Kaufman - 2005 - Zygon 40 (2):323-334.
  14.  15
    Against Moralized Secularism.Sebastián Rudas - 2017 - Les Ateliers de l'Éthique / the Ethics Forum 12 (2-3):37-59.
    SEBASTIÁN RUDAS | : Moralized secularism is the view that “secularism” is defined in relation to certain moral values. Jocelyn Maclure and Charles Taylor’s “liberal pluralism” is an influential version of moralized secularism, for it states that freedom of conscience and equal respect are the fundamental moral values of secularism. I present the objection that secularism is a redundant category because it carries no distinctive normative content that cannot be found in the more general, and (...)
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  15. Is Secularism Alien to Indian Civilization?Romila Thapar - 2010 - In Aakash Singh & Silika Mohapatra (eds.), Indian Political Thought: A Reader. Routledge.
  16.  41
    The Birth of Enlightenment Secularism From the Spirit of Confucianism.Dawid Rogacz - 2017 - Asian Philosophy 28 (1):68-83.
    The aim of the essay is to demonstrate that the contact of European philosophy with Chinese thought in the second half of the 17th and 18th century influenced the rise and development of secularism, which became a distinctive feature of the Western Enlightenment. The first part examines how knowing the history of China and Confucian ethics has questioned biblical chronology and undermined faith as a necessary condition of morality. These allegations were afterwards countered by reinterpreting Confucianism as crypto-monotheism. I (...)
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  17.  52
    Tolerance, Secularism and Culture: Reply to Blum.Brenda Almond - 2010 - Journal of Moral Education 39 (2):161-163.
    In response to Lawrence Blum?s critique of my paper ?Education for tolerance?, I argue that the state should not use its control of schools and the content of teaching to impose a new and controversial interpretation of parenthood, nor to preempt parents? right to an education for their children that is consistent with their own religious and moral convictions.
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  18.  6
    Modernity, Secularism and Islam.E. Fuat Keyman - 2007 - Theory, Culture and Society 24 (2):215-234.
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  19.  41
    Secularism: Its Content and Context.Akeel Bilgrami - 2014 - Journal of Social Philosophy 45 (1):25-48.
  20.  16
    Secularism Aboard the Titanic: Feminists and the Debate Over the Hijab in France.Bronwyn Winter - 2006 - Feminist Studies 32 (2):279.
  21.  65
    Secularism, Equality, and Political Legitimacy.Jon Mahoney - 2010 - Journal of Value Inquiry 44 (1):17-30.
  22.  15
    Destabilizing Religion, Secularism, and the State. [REVIEW]Tobias Müller - 2018 - Political Theory 46 (3):455-466.
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  23.  1
    Secularism and the Cultures of Nineteenth-Century Scientific Naturalism.Michael Rectenwald - 2013 - British Journal for the History of Science 46 (2):231-254.
    This essay examines Secularism as developed by George Jacob Holyoake in 1851–1852. While historians have noted the importance of evolutionary thought for freethinking radicals from the 1840s, and others have traced the popularization of agnosticism and Darwinian evolution by later Victorian freethinkers, insufficient attention has been paid to mid-century Secularism as constitutive of the cultural and intellectual environment necessary for the promotion and relative success of scientific naturalism. I argue that Secularism was a significant source for the (...)
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  24.  38
    Techno-Secularism, Religion, and the Created Co-Creator.Ted Peters - 2005 - Zygon 40 (4):845-862.
  25.  57
    Hinduism, Secularism, and the Indian Judiciary.Marc Galanter - 1971 - Philosophy East and West 21 (4):467-487.
  26.  24
    Why I Am Not a Secularist.William E. Connolly - 2000 - Univ of Minnesota Press.
    But in Why I Am Not a Secularist, distinguished political theorist William E. Connolly argues that secularism, although admirable in its pursuit of freedom and diversity, too often undercuts these goals through its narrow and intolerant ...
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  27. Indian Secularism Threatened! A Christian Response.Antony Kalliath & Jacob Parappally - 2010 - Journal of Dharma 35 (2):171-182.
    Indian Secularism is different from the understanding of Secularism in the West. In India the concept of secularism is understood not as a separation of State and Religion but the recognition, protection and support of all religions by the State without any discrimination. Though Hinduism is the religion of about 80% Indians it is not a State religion. In the recent past some Hindu fundamentalist groups are trying to destroy the pluralist culture and multi-religious ethos of India (...)
     
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  28. Secularism in India: A Historical Analysis.Domenic Marbaniang - 2009 - Domenic Marbaniang.
    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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  29.  8
    Secularism is the Will of God.Horace M. Kallen - 1956 - Philosophical Review 65 (1):121-124.
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  30. Secularism in India.Vidhu Verma - 2016 - In The Oxford Handbook of Secularism. London: Oxford University Press. pp. 214-230.
  31. Civilizational Delusions: Secularism, Tolerance, Equality.Wendy Brown - forthcoming - Theory and Event 15 (2).
  32.  62
    Emotion, Religious Practice, and Cosmopolitan Secularism.Ian James Kidd - 2014 - Religious Studies 50 (2):139-156.
    I challenge the 'cosmopolitan secularist' claim that the moral resources of a religion could be both preserved by and employed within a secular society whose members lack emotional commitment to and practical engagement with the religions in question. The moral resources of religion are only fully available to those authentically participate in religious practices and communities - something secularists, no matter how cosmopolitan, can achieve. I conclude that cosmopolitan secularism cannot fulfil its promise to preserve the moral resources of (...)
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  33.  31
    A Phenomenological Challenge to 'Enlightened Secularism'.Ian James Kidd - 2013 - Religious Studies 49 (3):377-398.
    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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  34.  33
    A Difference in Kind? Jürgen Habermas and Charles Taylor on Post-Secularism.Ulrike Spohn - 2015 - The European Legacy 20 (2):120-135.
    In this essay I examine the debate between Jürgen Habermas and Charles Taylor on the post-secular state. I argue that, although their views on the relation of religion and politics converge in certain respects, a profound difference remains between their overall approaches. Their disagreement on the epistemic status of religious as opposed to secular moral reasons, and on the role religious arguments can play in the public sphere testify to a deeper schism. Thus what might at first seem like a (...)
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  35. Secularism and Materialism in Modern India.Brij Gopal Tiwari - 1964 - Delhi: Motilal Banarsidass.
     
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  36.  14
    Religious Narrative, Post‐Secularism and Utopia.Vincent Geoghegan - 2000 - Critical Review of International Social and Political Philosophy 3 (2-3):205-224.
    (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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  37.  43
    What is "Secular"? Techno-Secularism and Spirituality.Antje Jackelen - 2005 - Zygon 40 (4):863-874.
  38. Gender and Secularism of Modernity: How Can a Muslim Woman Be French?Afsaneh Najmabadi - 2006 - Feminist Studies 32 (2):239.
  39.  8
    Engaging Post‐Secularism: Rethinking Catholic Politics in Italy.Tom Bailey & Michael D. Driessen - 2017 - Constellations 24 (2):232-244.
  40.  26
    Deep Secularism, Faith, and Spirit.James G. Hart - 2016 - International Journal of Philosophical Studies 24 (5):639-662.
    Both the sociological as well as biblical-theological concepts of secularism may make use of the phenomenological discussions of implicit horizonal knowledge as informing explicit forms of knowing. If secularism may mean the erosion of faith by way of appropriation of fundamental beliefs about oneself or the world, the deep secularism may mean an appropriation of beliefs which make faith itself appear reprehensible. But perhaps the deepest form of secularism is the existence of scientific, reductionist naturalism; this (...)
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  41. Religion, Secularism, and Political Belonging.Leerom Medovoi & Elizabeth Bentley (eds.) - 2021 - Duke University Press.
    Working in four scholarly teams focused on different global regions—North America, the European Union, the Middle East, and China—the contributors to _Religion, Secularism, and Political Belonging_ examine how new political worlds intersect with locally specific articulations of religion and secularism. The essays address many topics, including the changing relationship between Islam and politics in post-2010 revolution Tunisia, the influence of religion on the sharp turn to the political right in Western Europe, understandings of Confucianism as a form of (...)
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  42.  13
    Secularism: They Just Don't Get It!Meg Wallace - 2014 - Australian Humanist, The 115:19.
    Wallace, Meg Once again, Fiji church leaders have raised objections to the establishment of a secular state based on erroneous representations of what secularism means - this time in Fiji. In what seems to be the first salvo in an election campaign leading up to the 2014 elections there, senior Catholic and Protestant clerics have come out against provisions in the recently adopted Constitution that declares Fiji a secular state, in which religion is deemed 'personal'. It was reported in (...)
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  43. Secularism and Belief in Georgia’s Pankisi Gorge.Rebecca Gould - 2011 - Journal of Islamic Studies 22 (3):339-373.
    This paper discusses the diverse forms of contemporary Islam practised by the Kists, inhabitants of Georgia's Pankisi Gorge related to the Chechens. The newest wave of Salafi-inspired Islam among the young generation of Chechens, mostly men who have fought in the Chechen-Russian war, is aesthetically marked by a distinctive style of minaret and by a more public adhān than Pankisi has hitherto known. The reactions of local Kists to the aesthetics and morality of the new Islam, and the distinctions between (...)
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  44. Secularism, Islam and Modernity: Selected Essays of Alam Khundmiri.ʻĀlam K̲h̲vundmīrī - 2001 - Sage Publications.
    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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  45.  24
    The Perils of Indian Secularism.Sonia Sikka - 2012 - Constellations 19 (2):288-304.
  46.  34
    The Secular Outlook: In Defense of Moral and Political Secularism.Paul Cliteur - 2010 - Wiley-Blackwell.
    _The Secular Outlook: In Defense of Moral and Political Secularism_ shows how people can live together and overcome the challenge of religious terrorism by adopting a "secular outlook" on life and politics. Shows how secularism can answer the problem of religious terrorism Provides new perspectives on how religious minorities can be integrated into liberal democracies Reveals how secularism has gained a new political and moral significance. Also examines such topics as atheism, religious criticism and free speech.
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  47.  9
    The Crisis of Secularism in India.Anuradha Dingwaney Needham, Rajeswari Sunder Rajan & Neelam Srivastava - 2010 - Modern Intellectual History 7 (3):653-666.
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  48.  11
    Twin Approaches to Secularism: Organized Religion and Society.Lucy Vickers - 2012 - Oxford Journal of Legal Studies 32 (1):197-210.
  49.  28
    Can a Secularist Appreciate Religious Music?Daniel Putman - 2008 - Philosophy 83 (3):391-395.
    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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  50.  11
    Jeremy Bentham: Prophet of Secularism.Philip Schofield - 2011 - Philosophy and Public Issues - Filosofia E Questioni Pubbliche 1 (1):50-74.
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