Suchergebnisse

Craig Calhoun is Director of the London School of Economics and Political Science. Eduardo Mendieta is an Associate Professor of Philosophy at SUNY Stony Brook. Jonathan VanAntwerpen is Director of the Program on Religion and the Public Sphere at the Social Science Research Council, New York.

Die Vollendung der Säkularität und damit der prinzipiellen Religionsunabhängigkeit des Staates fanden ihren Ausdruck darin, dass der Verfassungsstaat westlicher Prägung zur Garantiemacht prinzipieller Religionsfreiheit wurde. Hierbei ist entscheidend, dass das Freiheitsrecht "Religionsfreiheit" den Bürgern erlaubt, ihres Glaubens oder Unglaubens leben zu können, ohne dass das bürgerliche Zugehörigkeitsverhältnis dadurch beschädigt oder gefördert würde. Eine Garantiemacht solcher Religionsfreiheit kann der Staat aber nur als säkularer, also religionsneutraler Staat sein. Deshalb ist der Verfassungsstaat keine Heilsgemeinschaft, sondern eine Rechtsgemeinschaft. In solcher Selbstbegrenzung des Staates, der auf eine eigene religiöse oder sonstige weltanschauliche Wahrheit verzichtet, liegt die Voraussetzung dafür, dass er leisten kann und soll: die Sicherung des bürgerlichen Friedens und die Gewährleistung der Freiheit der Gesellschaftsmitglieder, mit oder ohne religiöse Bindung in Frieden leben zu können. Der Autor stellt die These auf, dass sich insofern der säkulare Staat zur Religion zwar neutral, aber nicht grundsätzlich indifferent verhält. Er beleuchtet in seinem Beitrag die "vorpolitischen" Voraussetzungen des säkularen Staates und geht der Frage nach, welche Folgen der Verlust christlicher Sinntraditionen für das Verhältnis von Staat und Kirche in Deutschland hat. (ICI2)

Globalization is an economic, political and ideological form assumed by contemporary society as a whole. In this article, these three dimensions are analyzed in a critical way, weighing various judgments about the phenomenon, and seeking to evidence its religious and inhuman substratum. Finally, it seeks to indicate some alternative references for the construction of a more just society. ; La globalización es una forma económica, política e ideológica que asume la sociedad contemporánea en conjunto. Aquí se analizan estas tres dimensiones de manera crítica, sopesando diversos juicios en torno del fenómeno y buscando evidenciar su sustrato religioso e inhumano. Se busca, por último, indicar algunos referentes alternativos para la construcción de una sociedad más justa.

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"Religion, Language and Power" shows that the language of 'religion' is far from neutral, and that the packaging and naming of what English speakers call 'religious' groups or identities is imbued with the play of power. Religious Studies has all too often served to amplify voices from other centers of power, whether scripturalist or otherwise normative and dominant.This book's de-centering of English classifications goes beyond the remit of most postcolonial studies in that it explores the classifications used in a range of languages - including Arabic, Sanskrit, Chinese, Greek and English - to achieve a comparative survey of the roles of language and power in the making of 'religion' . In contextualizing these uses of language, the ten contributors explore how labels are either imposed or emerge interactively through discursive struggles between dominant and marginal groups. In dealing with the interplay of religion, language and power, there is no other book with the breadth of this volume.

Many flashpoints of violence and conflict around the world involve religious actors both as part of the crisis and potentially part of the solution. Until recently, however, states have been slow to see a role for religion in diplomacy. In this article, which is taken from a lecture that he delivered to the London Academy of Diplomacy, the author explores the notion of faith-based diplomacy and delineates the characteristics of a faith-based diplomat. The argument is that a religious view of the world functions as a Gestalt through which events and data in the public arena are filtered. The faith-based diplomat is one whose religious knowledge and skills allow the diplomat to decode the religious rhetoric by which crises are often articulated. As in the case of Northern Ireland, peace has a chance when the rhetoric is decoded and when local religious actors are party to the diplomatic process.

"Sex abuse happens in all communities, but American minority religions often face disproportionate allegations of sexual abuse. Why, in a country that consistently fails to acknowledge-much less address-the sexual abuse of women and children, do American religious outsiders so often face allegations of sexual misconduct? Why does the American public presume to know "what's really going on" in minority religious communities? Why are sex abuse allegations such an effective way to discredit people on America's religious margins? What makes Americans so willing, so eager to identify religion as the cause of sex abuse? Abusing Religion argues that sex abuse in minority religious communities is an American problem, not (merely) a religious one"--

Chapter 1. Introduction -- Chapter 2. Arjun Appadurai and Michael Lambek (Jordan Kynes) -- Part 1. Religion, Gender, Body and Aesthetics: Stagnation or Change in the Authority over Religious Knowledge Production (Vanessa Rau) -- Chapter 3. Feminine power and agency in the Ilê Axé Oxum Abalô (Inga Scharf da Silva) -- Chapter 4. Queering the Trinity (Teresa Forcades) -- Chapter 5. Dead or Dying: Jewish Religious Cultures and Brain Death as the Modern Mind-Body Dualism (Sarah Werren) -- Chapter 6. Religion, interdependency and the ethics of inhabiting in Jill Soloway's »Transparent« (Stefan Hunglinger) -- Chapter 7. Contesting Religion, or: The Impossibility of Secular Singing (Vanessa Rau) -- Part 2. Religion and Economics – Interaction of Two Discursive Spheres (Philipp Öhlmann) -- Chapter 8. Neoliberal Technologies, Intimacy and the Becoming of the Sacred (Céline Righi) -- Chapter 9. Faith and Professionalism in Humanitarian Encounters in Post-Earthquake Haiti (Andrea Steinke) -- Chapter 10. Notions of Development in African Initiated Churches and their Implications for Development Policy (Philipp Öhlmann, Marie-Luise Frost, Wilhelm Gräb) -- Part 3. The Praxis of Religion, Theologies and Knowledge Production: Overcoming the Dichotomy between Inside and Outside Perspective(s) on Religion (Julian Hensold, Rosa-Coco Schinagl) -- Chapter 11. The Study of Religion as the Study of Discourse Construction (Gerhard van den Heever) -- Chapter 12. Beyond a Dichotomy of Perspectives. Understanding Religion on the Base of Paul Natorp's »Logic of Boundary« (Julian Hensold) -- Chapter 13. Scientific Spirituality«: The Religion for Global Thought Transformation(Manaswita Singh) -- Chapter 14. An Islamic Theology of Culture: Nizari Ismaili Thought in the 21st Century (Mohammad Magout) -- Part 4. Religion, Politics and Power — Decentered analyses (Jordan Kynes, Adela Taleb) -- Chapter 15. Religious or political – Does it matter at all? The Analysis of a Blessing Prayer-Chain for the Hungarian Prime Minister (Anna Vancsó) -- Chapter 16. Rethinking the Religion/Secularism Binary in World Politics (Md. Abdul Gaffar) -- Chapter 17. Making Global Connections: Reflections on Teaching Islam and Middle Eastern History (Arun Rasiah) -- Chapter 18. Configurations of European Muslim Subjectivities on the European Union Level (Adela Taleb) -- Chapter 19. Science and Ideology: The History of Science in the French Epistemological Tradition as Polemical Platform for the Anticolonial Intellectual Project of Muhammad 'Abed al-Jabri (Jordan Kynes).

During the twentieth century, religion has gone on the market place. Churches and religious groups are forced to 'sell god' in order to be attractive to 'religious consumers'. More and more, religions are seen as 'brands' that have to be recognizable to their members and the general public. This interdisciplinary book treats new developments in three fields that have hitherto evolved rather independently: (1) the commoditization of religion, (2) the link between religion and consumer behaviour, and (3) the economics of religion.

1. Introduction -- 2. Adult Anxieties and Generational Blind Spots: Re-centring Childhood in the Sociology of Religion -- 3. On Concepts and Agency: Negotiating Religion and Nonreligion in School -- 4. The School Family: Rituals of Solidarity, Belonging and Cooperation -- 5. Doing Good': Children's Ethical Formation through the Everyday -- 6. On Silence, Candles, Jelly Timers and Enya: Creating Sacred Spaces in Collective Worship -- 7. Conclusion. .