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Religion can be a source of undemocratic attitudes but also a contributor to democratic norms. This article argues that different dimensions of religiosity generate contrasting effects on democratic attitudes through different mechanisms. The private aspect of religious belief is associated with traditional and survival values, which in turn decrease both overt and intrinsic support for democracy. The communal aspect of religious social behaviour increases political interest and trust in institutions, which in turn typically lead to more support for democracy. Results from multilevel path analyses using data from fifty-four countries from Waves 4 and 5 of the World Values Survey suggest there is some regularity in mechanisms responsible for the effect of religiosity on democratic support that extend beyond religious denomination. (British Journal of Political Science/ FUB)

Cultural explanation and the question of intergroup life--Culture and ethnicity: a crossnational contrast--The meeting of dominant and minority cultures: Integration vs. separatism--Miscegenation and intermarriage in the formation of society--The psychosocial aspect: Group consciousness and cultural identity--Revisiting secularization: Religion as implicit normative system--The Church in Brazil: Folk Catholicism and ethnic assimilation--The Church in the United States: Calvinistic Protestantism and ethnic assimilation

Henry Sidgwick's loss of religious faith is central to understanding the origins of the Cambridge school of welfare economics. The most prominent "public" manifestation of this loss and its impact on Sidgwick's thought was his Methods of Ethics, which was at once the capstone work of classical utilitarianism, cementing Sidgwick's place as one of the great philosophers of ethics during the Victorian period, and the source of his deep-seated need for the very religion to which he himself could no longer subscribe. Sidgwick's studies in political economy carried this ethical perspective into the economic realm, though the major impact came via his influence on A. C. Pigou, whose welfare analysis was very much a restatement of the Sidgwickian view, but undertaken with Marshallian analytical underpinnings. This article discusses Sidgwick's crisis of faith and his subsequent attempt to devise an ethical basis for social life that was divorced from religious concerns yet consistent with his own more general theistic stance. It also shows how the results of this search affected Sidgwick's work in economics and, ultimately, the Cambridge welfare tradition.

Frontmatter -- Contents -- Preface: The Argument in Brief -- Acknowledgments -- 1. From Religion to Reality: Energy Systems Transformation for Sustainable Prosperity -- 2. Motivating Green Growth: The Political Economy of Energy Systems Transformation -- 3. The Green Growth Landscape: Promise and Peril for Green Growth Policy Proposals -- 4. Venture Capital and Clean Technology -- 5. The Green Spiral -- 6. Denmark: A Classic Case of Green Spiral -- 7. The European Union: Green Growth without Borders: Transnational Energy Systems and the Politics of Transformation -- 8. The United States: Local Green Spirals, National Ambiguity -- 9. Japan: Paragon of Energy Efficiency, Green Growth Laggard -- 10. Korea: From Authoritarian to Authoritative: The Path from Heavy Industry to Green Growth -- 11. China: Green Industry Growth in a Brown Economy -- 12. Brazil: Disentangling Green Industry from Brown Consequences -- 13. India: Can Green Be a First-Best Development Solution for Developing Countries? -- 14. Can "Green" Sustain Growth? -- Notes -- References -- Contributors -- Index

Religion has become a highly ambivalent phenomenon in late modernity. For some, it is a lasting resource for meaning, even in a highly ideologically plural society. For others, it belongs in the private sphere, not in the public sphere. What both would probably share, however, is the assumption that a state religion would be in contradiction to the promises of freedom and autonomy of modernity. But where is the place of religion in a democratic society? The text discusses this highly complex question in an examination of two theories that have shaped debates in the field like few others. From this discussion, further perspectives for a theologically founded position that is responsible in terms of democratic theory are given in conclusion. ; La religión se ha convertido en un fenómeno muy ambivalente en la modernidad tardía. Para algunos, es un recurso duradero de significado, incluso en una sociedad de gran pluralidad ideológica. Para otros, pertenece al ámbito privado, no al ámbito público. Lo que probablemente compartirían ambos, sin embargo, es la suposición de que una religión estatal estaría en contradicción con las promesas de libertad y autonomía de la modernidad. Pero, ¿dónde está el lugar de la religión en una sociedad democrática? El texto analiza esta cuestión tan compleja en un examen de dos teorías que han dado forma a los debates en el campo como pocas. A partir de esta discusión, se dan en conclusión perspectivas adicionales para una posición teológicamente fundada que es responsable en términos de teoría democrática. ; A religião tornou-se um fenômeno altamente ambivalente na modernidade tardia. Para alguns, é um recurso duradouro de significado, mesmo em uma sociedade altamente pluralista ideologicamente. Para outros, pertence à esfera privada, não à esfera pública. O que ambos provavelmente compartilhariam, entretanto, é a suposição de que uma religião de Estado estaria em contradição com as promessas de liberdade e de autonomia da modernidade. Mas onde está o lugar da religião em uma ...

Frontmatter -- Contents -- Preface -- 1. Here Be Dragons -- 2. Once Upon a Time... -- 3. Imagining Magic -- 4. Between Puer Aeternus and Vitam Aeternam -- 5. The Mythic Hero: East -- 6. The Mythic Hero: West -- 7. Imagining the Warrior-Heroine -- 8. The Stuff of Legends -- 9. . . . Happily Ever After? -- Mediography -- Bibliography -- Index

This article intends to analyze the role of religion in the public sphere in Habermas's theory. Despite the fact that the concept has been launched in a book published in 1961, only in 2005 the well-known German thinker has dealt explicitly with this issue. Even the critics of his public sphere model do not mention the lack of religion from the whole paradigm. Some of Habermas writings related to religion prior to 2005 are discussed. The role of religion in the public sphere is, according to Habermas, related with the issue of religious freedom and the State- Church separation, a model opposed to French laicïté. For Habermas, the state must not only be neutral to the religious discourse, but it must also encourage the participation of political organizations to public life. Another issue that is discussed by Habermas is the relationship between religious majorities and minorities. Habermas does assume a middle position between laicïté and the refuse of the modernity-imposed borders between religion and politics. The article takes an insight into the way Charles Taylor deals with the role of religion in the public sphere, a helpful argument for showing that the debate on this issue is only at the beginning.