French Secularism in Debate: Old Wine in New Bottles
In: French politics, culture and society, Band 26, Heft 1
ISSN: 1558-5271
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In: French politics, culture and society, Band 26, Heft 1
ISSN: 1558-5271
In: Thesis eleven: critical theory and historical sociology, Band 128, Heft 1, S. 126-140
ISSN: 1461-7455, 0725-5136
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 distinguish flexible secular thinking which still retains some firm 'bottom lines' from what is routinely portrayed as rampant ideological secularism. Unconvinced by key assumptions and motivations on this terrain, I reactivate Gellner's essential concerns and propositions around secularity and secularism, feeding these into the current debates. Whilst Gellner's stringent, unrivalled exposure of intellectual cant continues to be hugely valuable, and his sense of the utter historicity of social life and thought indispensable, Gellner's critical positivism could not, by his own admission, produce a coherent cultural politics.
In: Telos, Heft 167, S. 162-180
ISSN: 0040-2842, 0090-6514
Ward talks about secularism, which is a state-sponsored mythology that has evolved to replace the monarchic mythology of cuius regius eius religio. Laicite itself -- a complex and evolving idea that came to be understood in terms of state-monitored secularism -- goes back to laws preceding, including, and succeeding the Separation of Churches and State Act 1905. The fight here was State control of Roman Catholicism following years of conflict between republican anti-clericalism and Catholic anti-republicans. The 1905 law become the legal basis for laicite, but it has to be understood in terms of what it did not do. Adapted from the source document.
In: Journal of Middle East women's studies: JMEWS ; the official publication of the Association for Middle East Women's Studies, Band 15, Heft 3, S. 392-394
ISSN: 1558-9579
In: Political theology, Band 19, Heft 6, S. 540-542
ISSN: 1743-1719
SSRN
Working paper
In: Thesis eleven: critical theory and historical sociology, Band 128, Heft 1, S. 126-140
ISSN: 0725-5136
In: Political theology, Band 14, Heft 4, S. 553-555
ISSN: 1462-317X
SSRN
In: The Good Society: a PEGS journal, Band 19, Heft 2, S. 16-21
ISSN: 1538-9731
In: The Good Society: a PEGS journal, Band 19, Heft 2, S. 30-36
ISSN: 1538-9731
In: The Good Society: a PEGS journal, Band 19, Heft 2, S. 30-36
ISSN: 1538-9731
In: Journal of colonialism & colonial history, Band 10, Heft 2
ISSN: 1532-5768
In: Insight Turkey, Band 10, Heft 4, S. 174-176
ISSN: 1302-177X
In: International affairs, Band 84, Heft 6, S. 1316-1317
ISSN: 0020-5850