Results for 'secularism'

836 found
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  1.  11
    Secularism and Freedom of Conscience.Jocelyn Maclure & Charles Taylor - 2011 - Cambridge, MA, USA: Harvard University Press.
    Jocelyn Maclure and Charles Taylor provide a clearly reasoned, articulate account of the two main principles of secularism—equal respect, and freedom of conscience—and argue that in our religiously diverse, politically interconnected world, secularism, properly understood, may offer the only path to religious and philosophical freedom.
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  2.  23
    Secularism and its Critics.Rajeev Bhargava - 1998 - Oxford University Press.
    This book puts together the most important contemporary writings in the debate on secularism. It deals with conceptual, normative and explanatory issues in secularism and addresses urgent questions, including the relevance of secularism to non-Western societies and the question of minority rights.
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  3.  1
    Varieties of Secularism in a Secular Age.Michael Warner, Jonathan VanAntwerpen & Craig J. Calhoun - 2010 - Harvard University Press.
    “What does it mean to say that we live in a secular age?” This apparently simple question opens into the massive, provocative, and complex A Secular Age, where Charles Taylor positions secularism as a defining feature of the modern world, not the mere absence of religion, and casts light on the experience of transcendence that scientistic explanations of the world tend to neglect. -/- In Varieties of Secularism in a Secular Age, a prominent and varied group of scholars (...)
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  4.  14
    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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  5.  72
    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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  6. 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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  7. Secularism” From the Last Years of the Ottoman Empire to Early Turkish Republic.Tuncay Saygin - 2008 - Journal for the Study of Religions and Ideologies 7 (20):26-78.
    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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  8. 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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  9. Secularism in India’, in The Oxford Handbook of Secularism.Vidhu Verma - 2016 - In John Shook and Phil R. Zukerman (ed.), The Handbook of Secularism. London: Oxford University Press. pp. 214-230.
    This chapter examines the historical emergence of secularism through movements, debates and legal formulations to explain specific features that the concept has acquired in the context of India. The first part examines the tensions between the theoretical narratives of Indian constitutionalism and the practices of politics that lead to the acceptance of three essential conditions of secularism: (a) the state shall have no religion; (b) there shall be no discrimination on the ground of religion; and (c) the individual (...)
     
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  10. Nationalism, Secularism and Liberal Neutrality: The Danish Case of Judges and Religious Symbols.Nils Holtug - 2011 - Les ateliers de l'éthique/The Ethics Forum 6 (2):107-125.
    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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  11. 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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  12.  8
    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 pluralism (...)
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  13.  84
    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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  14. 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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  15.  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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  16.  20
    Secularists and Islamists in Morocco: Prospects for Building Trust and Civil Society Through Human Rights Reform.Luke Wilcox - 2008 - Journal for the Study of Religions and Ideologies 7 (20):3-25.
    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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  17. 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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  18.  7
    Modernity, Secularism and Islam.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 pluralism (...)
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  19.  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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  20.  29
    Secularism.Gil Anidjar - 2006 - Critical Inquiry 33 (1):52.
  21. Secularism in India.Vidhu Verma - 2016 - In The Oxford Handbook of Secularism. London: Oxford University Press. pp. 214-230.
  22. "Religion, Secularism, and a Democratic Politics of" As If".Ann Pellegrini - 2009 - Social Research: An International Quarterly 76 (4):1345-1350.
    "The religious" and "the secular" are often posed as a divide; a narrative which poses religion and secularism as antagonists. This long-standing habit of thought remains active in the contemporary United States, polarizing public debates and generating misunderstanding. Are there other ways of talking about and enacting the relations between "religion" and "secularism" that can avoid balkanization and stereotypification? This paper examines the need to complicate the terms of the secularization narrative that we have inherited from the Enlightenment, (...)
     
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  23.  46
    Techno-Secularism and "Revealed Religion": Some Problems with Caiazza's Analysis.Gordon D. Kaufman - 2005 - Zygon 40 (2):323-334.
  24.  52
    Naturalism, Secularism, and Religion: Habermas's Via Media.Richard J. Bernstein - 2010 - Constellations 17 (1):155-166.
  25.  9
    Secularism Vs. Post-Secularism: A Critical Examination of Cooke’s Post-Secular Alternative.Kurt C. M. Mertel - 2018 - Critical Horizons 19 (2):93-110.
    ABSTRACTIn recent work, Maeve Cooke has criticised Jürgen Habermas’s post-metaphysical model in order to motivate an alternative “post-secular” conception of the state, which involves the replacement of the “institutional translation proviso” with the “nonauthoritarian reasoning requirement”. I provide a qualified defence of the Habermasian model by arguing that it does not lead to the kind of negative consequences regarding legitimacy and solidarity Cooke attributes to it. This, in turn, means that Cooke’s proposal for the secular foundation of political authority on (...)
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  26.  28
    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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  27.  34
    Secularism is a Fundamentalism! The Background to a Problematic Claim.Frederik Stjernfelt - 2009 - Télos 2009 (148):39-53.
    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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  28.  12
    Turkish Secularism and Islam: A Difficult Dialogue with the Alevis.Murat Borovalı & Cemil Boyraz - 2014 - Philosophy and Social Criticism 40 (4-5):479-488.
    In this article, recent attempts by the Justice and Development Party 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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  29. 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 chapters address many topics, including the changing relationship between Islam and politics in Tunisia after the 2010 revolution, the influence of religion on the sharp turn to the political right in Western Europe, understandings of Confucianism as a (...)
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  30. Secularism, Liberal Democracy and Islam in Europe: A Habermasian Critique of Talal Asad.Jonas Jakobsen - 2017 - Contrastes: Revista Internacional de Filosofía 20 (3).
    Este artículo elabora la crítica habermasiana del trabajo del antropólogo Talal Asad. Basándome flexiblemente en Habermas, defiendo que la crítica de Asad al secularismo y a la democracia liberal adolece de «esencialismo» y de «autorreferencia». Finalmente, defiendo el enfoque habermasiano sobre el caso del Islam en Europa frente al enfoque asadiano.
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  31. Restless Secularism: Modernism and the Religious Inheritance.Matthew Mutter - 2017 - Yale University Press.
    _A scholarly and deeply sensitive study that explores how religion and secularism are tightly interwoven in the major works of modernist literature_ Matthew Mutter provides a broad survey of modernist literature, examining key works against a background of philosophy, theology, intellectual and social history, while tracing the relationship of modernism’s secular imagination to the religious cultures that both preceded and shaped it. Mutter’s provocative study demonstrates how, despite their explicit desire to purify secular life of its religious residues, Wallace (...)
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  32.  45
    Secularism: Its Content and Context.Akeel Bilgrami - 2014 - Journal of Social Philosophy 45 (1):25-48.
  33.  14
    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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  34. Secularism and Materialism in Modern India.Brij Gopal Tiwari - 1964 - Delhi: Motilal Banarsidass.
     
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  35.  30
    Are Secularism and Neutrality Attractive to Religious Minorities? Islamic Discussions of Western Secularism in the 'Jurisprudence of Muslim Minorities' (Fiqh Al-Aqalliyyat) Discourse.Andrew F. March - unknown
    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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  36. 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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  37.  39
    Secularism: From Solidity to Liquidity.Haggag Ali - 2013 - Cultura 10 (1):85-98.
    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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  38.  14
    Secularists or Modern Day Prophets?: Journalists' Ethics and the Judeo-Christian Tradition.Doug Underwood - 2001 - Journal of Mass Media Ethics 16 (1):33-47.
    In this nationwide study of American and Canadian journalists, I found that their moral and ethical values are solidly connected to the Judeo-Christian tradition, even among those who do not claim to be religiously oriented. This study shows that religious values are imbedded deeply, if not always consciously, in the moral and ethical values of journalists and that journalists of varying religious orientations tend to endorse a core group of moral and ethical principles at the heart of the religious heritage (...)
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  39. Secularism is the Will of God. [REVIEW]M. Whitcomb Hess - 1956 - Philosophical Review 65 (1):121-124.
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  40. Secularism, Its Progress and Its Morals. [REVIEW]E. L. Hinman - 1894 - Philosophical Review 3 (5):613-615.
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  41.  32
    Secularism, Secularization, and John Dewey.Larry A. Hickman - 2009 - Education and Culture 25 (2):pp. 21-33.
  42.  12
    Secularism as Monoatheism: The Inverted Theology of Disenchantment.Aaron Jacob - 2016 - Cosmos and History 12 (1):131-142.
    Everyone can agree that modern Westerners live in a secular age. That the process of "disenchantment" which led to this age constituted an epistemic loss, that it was not just a rejection of false beliefs but a real alteration in the way the world is experienced, has been shown by previous scholarship, notably that of Charles Taylor. This paper makes the case that this disenchantment was not only a latent possibility from the earliest interactions of Christianity with pre-Christian Roman society, (...)
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  43. Is Secularism Alien to Indian Civilization?Romila Thapar - 2010 - In Aakash Singh & Silika Mohapatra (eds.), Indian Political Thought: A Reader. Routledge.
  44.  57
    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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  45.  54
    Atheism, Secularism and Toleration: Towards a Political Atheology.Charles Devellennes - 2017 - Contemporary Political Theory 16 (2):228-247.
  46.  60
    Confucianism, Secularism, and Atheism in Bayle and Montesquieu.Simon Kow - 2011 - The European Legacy 16 (1):39-52.
    It should be hardly surprising to discover that eighteenth-century European perspectives of other cultures were shaped to a large extent by concerns internal to European political life. Objective or unprejudiced accounts of non-European cultures are rarely found among travellers, missionaries, and philosophers of the time. While the insights of Enlightenment political thinkers on the non-European world may shed little light on the cultures being commented upon, they are useful for assessing the nature of the Enlightenment's engagement with cultural traditions external (...)
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  47.  34
    From Secularism to Jihad: Sayyid Qutb and the Foundations of Radical Islamism * by Adnan Musallam.A. Crooke - 2007 - Journal of Islamic Studies 18 (3):463-466.
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  48. Sex and Secularism.[author unknown] - 2018
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  49.  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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  50. Secularism Down Under.R. Dahlitz - 1994 - Free Inquiry 14 (4):55-57.
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