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Hinsichtlich der Leitfrage, ob die von Hermann Lübbe herausgestellte Bedeutungsdimension des "Secularism" für eine Religionsstiftung auch eine ausgesprochen religiöse Absicht einschloss, entwickelt der Autor einen sowohl empirischen als auch hermeneutischen Zugang zur Vorgeschichte der zeitdiagnostischen Verwendung dieses Begriffs. Er unternimmt dies auf der Grundlage von jüngst ausgewerteten Selbstzeugnissen zahlreicher Mitglieder eines britischen, zwischen den Jahren 1850 und 1885 aufgebauten Verbandes, dessen örtliche Mitgliedervereine sich als "Secular Society", "Secular Institute" oder als "Secular Federation" bezeichneten. Die Frage, ob der britische Verband möglicherweise selbst etwas Religionsartiges anstrebte, wird in drei Schritten untersucht: Der erste rekonstruiert eine zeitgenössische und von außen her eingenommene Sichtweise auf den Verband und seine Ziele. Der zweite stellt dieser Außenansicht das damalige Selbstverständnis einer kleinräumig strukturierten Öffentlichkeit gegenüber. Der dritte Schritt zeigt die Praxis auf, in der sich jenes Selbstverständnis herausbildete, festigte und schließlich in einer breiteren Öffentlichkeit behaupten konnte. (ICI2)

An antiessentialist critique of multiculturalism argues that many public policies & political discourses in Europe interpret multiculturalism as a mosaic of bounded, nameable, individually homogeneous, & unmeltable minority cultures pinned onto the backdrop of a similarly characterized majority culture. Findings of the Fourth National Survey of Ethnic Minorities in Britain (1994), which involved interviews with 5,000 Caribbean, Indian, African Asian, Pakistani, Bangladeshi, & Chinese people, as well as 3,000 white residents, are drawn on to explore group consciousness & ethnic, racial, & religious identities. It is noted that minorities are not of a single generic type. It is maintained that the antiessentialism that dominates identity studies correctly maintains that minority identities are constantly changing & reinventing themselves through intermingling with elements of majority cultures. However, it incorrectly concludes that collective agency depends on necessary but mythic & dishonest agency. The theoretical incompatibility between multiculturalism & radical secularism is discussed, & the need for a multiculturalism that includes space for hybridity & religious communities is emphasized. 1 Table. J. Lindroth

An antiessentialist critique of multiculturalism argues that many public policies & political discourses in Europe interpret multiculturalism as a mosaic of bounded, nameable, individually homogeneous, & unmeltable minority cultures pinned onto the backdrop of a similarly characterized majority culture. Findings of the Fourth National Survey of Ethnic Minorities in Britain (1994), which involved interviews with 5,000 Caribbean, Indian, African Asian, Pakistani, Bangladeshi, & Chinese people, as well as 3,000 white residents, are drawn on to explore group consciousness & ethnic, racial, & religious identities. It is noted that minorities are not of a single generic type. It is maintained that the antiessentialism that dominates identity studies correctly maintains that minority identities are constantly changing & reinventing themselves through intermingling with elements of majority cultures. However, it incorrectly concludes that collective agency depends on necessary but mythic & dishonest agency. The theoretical incompatibility between multiculturalism & radical secularism is discussed, & the need for a multiculturalism that includes space for hybridity & religious communities is emphasized. 1 Table. J. Lindroth

Contends that Richard Rorty's Philosophy and the Mirror of Nature (1979) is one of the most significant events in recent American philosophy. Rorty's critique of reason & disinterested thought is described as "an effective apology for legal realism of the left (Critical Legal Studies) & of the right (Law & Economics)." An examination of Rorty's "social theory" suggests that it is only superficially Rawlsian. Attention is given to his arguments that the experience of pain is the basis for human solidarity & that ideal society is maintained by the belief that everyone should have an opportunity for self-creation. Rorty's unique brand of secular humanism is explored & excerpts from his work are used to show that Freud provides the needed link between Rorty's "profound materialism & his guarded humanism." Rorty is described as both a liberal & a romantic whose optimism about human progress enhances his secularism. Although he sees faith as a valuable part of one's life, he believes religion brings trouble when it is introduced into the public sphere. Rorty's avoidance of the issue of power is discussed. J. Lindroth