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Ce long article montre notamment que le propos épistémologique de Foucault et d'Althusser impliquait la destruction du concept classique de sujet (conscience de soi originaire formatrice de l'objectivité) et imposait sa reconstruction en deux temps : en tant que constitué (assujettissement), en tant que constituant (subjectivation). Étudiant la postérité de ce dernier thème dans la philosophie politique française contemporaine, par exemple chez J. Rancière et A. Badiou, il tente de forger, au-delà de ces auteurs, mais tout près d'É. Balibar, un concept de la transformation socio-historique comme subjectivation politique, et articule ce concept en termes de négativité et de totalité, d'autonomie et de finitude. Celui-ci se résumerait finalement de l'idée d'une « épreuve politique de la finitude », non loin de Bataille ou de Blanchot, soit « l'expérience d'un passage au dehors témoignant de la frappe de l'impossible et de l'infini mais qui se sait, et qui dès lors se construit, en tant que finie ». ; Peer reviewed

In this paper, I concentrate on the narrower, more typical topic of judicial interpretation. At least in regard to the religion clauses, this may be warranted because any progressive constitution would probably include something similar to the Free Exercise and Establishment Clauses, and these would be judicially enforceable to some degree. The first part of this essay explores relations between progressive values and interpretive approaches. When I asked myself how a judge, committed to progressive values, would interpret the Federal Constitution, I was troubled by whether a progressive approach would be activist or restrained in relation to legislative authority. I concluded that how one would answer that question depends partly on the time frame one chooses for evaluation. I have ambivalently chosen to look forward roughly half a century. The remainder of the essay argues that as far as the religion clauses are concerned, the government should adhere to the present constitutional and legislative approaches of leaving great autonomy to religious institutions, even when they are far from being progressive in their governance. If you agree that progressive constitutionalism faces serious problems concerning how retrogressive religious groups should be treated, and you further agree about how these problems should be resolved, then you will conclude either (a) that progressive constitutionalism is not an apt prescription for every subject, or (b) that progressive constitutionalism contains a plurality of sometimes competing values that yield treatment of religion that is unusual in comparison to the treatment of many other subjects of law.

Feminist theory has enhanced and expanded the agency, influence, status and contributions of women throughout the globe. However, feminist critical analysis has not yet examined how the assumption that religion is natural, timeless, universal and omnipresent supports sexist and race-based oppression. This book proposes radical new thinking about religion in order to better comprehend and confront the systematic disempowerment of women and marginalized groups. Utilising feminist and post-colonial analysis of access, equity and violence, contributors draw on recent critical theory to collapse accepted boundaries between religion and secularity with the aim of understanding that religion is a technology of governance in its function, meaning and history. The volume includes case studies focusing on how the category of religion is deployed to perpetuate male hegemony and racist inequities in Australia, Mexico, the United States, Britain and Canada. This trenchant feminist critique and academic analysis will be of key interest to scholars and students of Religion, Sociology, Political Science and Gender Studies.

The Enlightenment and religion: The myths of modernity offers a critical survey of religious change and its causes in eighteenth-century Europe, and constitutes a radical challenge to the accepted views in traditional Enlightenment studies. Focusing on Enlightenment Italy, France and England, it illustrates how the canonical view of eighteenth-century religious change has in reality been constructed upon scant evidence and assumption, in particular the idea that the thought of the enlightened led to modernity. For despite a lack of evidence, one of the fundamental assumptions of Enlightenment studies has been the assertion that there was a vibrant deist movement that formed the 'intellectual solvent' of the eighteenth century. The central claim of this book is that the immense ideological appeal of the traditional birth-of-modernity myth has meant that the actual lack of deists has been glossed over, and a quite misleading historical view has become entrenched. As a consequence more traditional forces for religious change have been given little or no attention. The book also raises hitherto neglected but fundamental methodological issues relating to the study of the eighteenth century and the ability of 'interested' contemporaries to mislead posterity. Given the current pervasive topicality of notions of modernity and postmodernity in academia, this book advances a very important discussion indeed, and will be essential reading for all students studying the period.