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In 1968, Winthrop D. Jordan published his groundbreaking work White Over Black: American Attitudes toward the Negro, 1550-1812 and opened up new avenues for thinking about sex, slavery, race, and religion in American culture. Over the course of a forty-year career at the University of California and the University of Mississippi, he continued to write about these issues and to train others to think in new ways about interactions of race, gender, faith, and power. Written by former students of Jordan, these essays are a tribute to the career of one of America's great thinkers and perhaps the mo

AbstractJohann Gottfried Herder was both a philosopher and an active Lutheran minister, who constantly faced the difficult task of negotiating in his own work and life, in his public speeches and activities, the relationship to be established between reason and religion, both their limits and the promises they carry for each other. This article examines Herder's writings on language and reason, religion, myth, and history with the intention of putting together an account of religion and reason along lines that emphasize their continuity with each other. I argue that, in Herder's view, religion and religious education can play an active role in forming the disposition of individuals to humanity, in cultivating both their freedom and their capacity to empathize with others and love them, thus helping to materialize the emancipatory project of the Enlightenment.

The article analyzes the role of religion in socio-political processes in Europe, in the post-Soviet space, and more broadly in the Western world. The structural and functional approach, methods of sociological and political analysis of the religious factor as a political phenomenon are applied. The purpose of the study is to analyze the role of religion (mainly Christian churches) in democratic processes on the example of the EU member states and the post-Soviet space. Special attention is paid to the participation of various Christian churches in socio-political transformations, conflicts and "orange" revolutions, as well as to the opposition of religion to the ideology of modern liberal democracy from the standpoint of traditionalism (identity). It is concluded that religion has become an important marker of a global phenomenon that can be called the "fourth wave" of democratization (following the periodization of S. Huntington). If within the framework of the third wave, religion was one of the elements and at the same time objects of democratization, then since the 2000s religion is the main impulse factor of the entire process of traditionalist democratization in social, political and cultural dimensions. The civic activity of believers corrects liberal democracy, makes it more "moral," and not archaic. The merit of religion is that it has clearly defined the boundaries beyond which the democracy of the future should not be transgressed: the recognition of the right to traditional moral foundations for entire societies and states along with the usual liberal freedoms, i.e., equality of all races and peoples, the value of every person, the freedom of speech.

Traditionally, liberals have confined religion to the sphere of the 'private' or 'non-political'. However, recent debates over the use of religious symbols in public spaces, state financing of faith schools, and tax relief for religious organisations suggest that this distinction is not particularly useful in easing the tension between liberal ideas of equality among citizens and freedom of religion. This article deals with one aspect of this debate, which concerns whether members of religious communities should receive exemptions from regulations that place a distinctively heavy burden on them. For supporters of exemptions, protection for diverse practices and religious beliefs justifies such a special treatment. For others, this is a form of positive discrimination incompatible with equal citizenship. Drawing on Habermas' understanding of churches as 'communities of interpretation' this article explores possible alternative solutions to both the 'rule-andexemption' approach and the 'neutralist' approach. Our proposal rests on the idea of mutual learning between secular and religious perspectives. On this interpretation, what is required is, firstly, generation and maintenance of public spaces in which there could be discussion and dialogue about particular cases, and, secondly, evaluation of whether the basic conditions of moral discourse are present in these spaces. Thus deliberation becomes a touchstone for the building of a shared democratic ethos

Die gesellschaftliche Stellung der Religion hat sich im 20. Jahrhundert in den Niederlanden einschneidend verändert. Diese Veränderung lässt sich allerdings nicht schlicht wie eine fortschreitende Säkularisierung verstehen. Die Beiträge in diesem Band zeigen, dass religiöse Positionen und die gesellschaftliche Stellung der Religion ständig neu bestimmt werden: Unter Glaubenden und in Glaubensgemeinschaften, in der Zivilgesellschaft und in der Politik. So tritt Religion als Zündstoff hervor: als Inspiration für individuelles Engagement, als Orientierungspunkt für zivilgesellschaftliche Organisationen und für die Politik, aber auch als Fokus für Konflikte und Ängste. Religion bleibt in diesen verschiedenen Erscheinungsformen ein ernst zu nehmender Faktor in der niederländischen Zeitgeschichte.

Intro -- Acknowledgements -- Contents -- List of Figures -- List of Tables -- Introduction -- Foundations -- 1 Religion, Spirituality, Belief, and Culture -- General Considerations -- Spirituality and Religion -- Culture -- Implications for Social Work Practice -- Notes -- References -- 2 Social Work Values, Ethics, and Spirituality -- Tracing the Social Work-Religion Connection -- Social Work Values -- Integrating Religion and Spirituality into Social Work Practice -- Engaging the Client -- Addressing Values Conflicts -- An Ethical Framework for Decision-Making -- Social Work Education -- Notes -- References -- 3 Cultural and Spiritual Humility: A Guiding Principle -- Social Work and the Value of Cultural Competence -- The Evolution of Cultural Competence in Brief -- The Myth of Cultural Competence -- Cultural Humility and Cultural Safety and Beyond: New Understandings and Implications for Social Work -- Notes -- References -- 4 The Meaning and Purpose of Ritual -- The Meaning and Significance of Ritual -- Ritual and the Family -- Implications for Social Work -- Notes -- References -- 5 Conducting Religious/Spirituality/Belief Assessments and Histories in Clinical Practice -- Preliminary Considerations -- Understandings of Religious and Spiritual Development -- Approaches to Religious/Spiritual Assessment -- Using the Assessment to Formulate Interventions -- References -- 6 Life Cycles Across Faith Traditions -- The Life Cycle Across Diverse Religions -- Buddhism -- Daily Living -- Death -- Christianity -- Infancy-Youth -- Adulthood -- Daily Living -- Death -- Hinduism -- Infancy-Youth -- Adulthood -- Daily Living -- Death -- Islam -- Infancy-Youth -- Adulthood -- Daily Living -- Death -- Judaism -- Infancy-Youth -- Adolescence -- Adulthood -- Daily Living -- Death -- Implications for Social Workers -- Notes -- References.

Der zweifache Urteilsspruch des Europäischen Gerichtshofs für Menschenrechte im Fall "Lautsi gegen Italien" hat sich zum Paradigma der Schwierigkeiten entwickelt, welche Europa bei der adäquaten Ansiedlung der Religion im öffentlichen Bereich erfährt. Die Lösung kann sich ändern, wenn, anstatt dem politischen Problem (wann ist die Ausübung von Macht erlaubt) einzuräumen, die Möglichkeit einer praktischen Vernunft und ihre Verträglichkeit mit dem religiösen Glauben zum Ausgangspunkt gemacht wird. Diese würde zweifelsfrei zu einer politischen Fragestellung zu einer Präsenz der Religion im öffentlichen Bereich einladen, die auf eine positive Laizität mehr Rücksicht nimmt, dabei den Laizismus ablehnt, der darauf drängt, die Rationalität zur Macht auch einen nicht kognitivistischen Code zu reduzieren.