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Ce livre analyse dans une perspective historique les principales transformations du lien entre la pensée économique et la religion. Avec une étude de littérature de travaux transdisciplinaires qu'il mobilise, il contribue à la compréhension du passage de l'« économie dans la religion » vers une « économie de la religion ». Du statut de sujet, le religieux est devenu progressivement un objet d'étude pour l'économie. Dans ce long processus, La Richesse des Nations d'Adam Smith peut être perçue, non seulement comme un point d'aboutissement de l'autonomisation de l'économie, mais aussi comme l'ouvrage qui propose une analyse économique du champ religieux. Avec l'approche historico-herméneutique de la doctrine sociale de l'Église, mobilisée ; et la vision théologico-économique de l'économie de marché, que prône ce livre, il apparaît une autre interdépendance qui n'est pas celle d'une « économie dans la religion », mais celle d'une réciprocité entre les discours économique et religieux

The fundamental features of Abdolkarim Soroush's philosophy of religion is an issue that is at the very heart of the article. Although he is one of the most important contemporary Muslim thinkers who has offered a significant contribution in the field of political philosophy, philosophy of science, sociology of knowledge, and mysticism, our focus remains on Soroush's philosophical interpretation of religion. The theory of the expansion of religious knowledge, which represents a real epistemological turn, as well as the theory of the expansion of prophetic experience, are the cornerstone of his philosophy of religion, which appears as the very key to his reformist discourse. With Fazlur Rahman (1919-1988), Isma'il Faruqi (1921-1986), Mohammad Arqouna (1928-2010), Hassan Hanafi (1935-2021), Nasr Abu Zayd (1943-2010), and Muhammad 'Abid Jabiri (1935-2010), Abdolkarim Soroush appears as one of the most prominent contemporary Muslim neo-rationalists.

Unlike liberal democracies, which generally accord their citizens the right to complete freedom of religious belief and practice, the People's Republic of China claims that it needs to control religion in order to preserve social harmony and economic modernization. China's government maintains that religion is destined to recede as modernization continues to proceed. Yet religion is growing rapidly, and has overwhelmed the CCP regime's systems of surveillance and control. Along with similar religious movements that have challenged the government's authority, the Falun Gong has been put into the category of "evil cults" that the state strives to crush by mobilizing new forms of police power on a vast scale. There are pragmatic reasons for the Chinese government to worry about the radicalism that might come with a religious revival, but the reaction against it seems so extreme as to be counterproductive.

Our understanding of whether, to what extent, and under which conditions religions nowadays influence birth levels depends on research. It is important to seek answers to two fundamental questions. The first question is about the role of religiosity and religious affiliation in the deterministic cause of low fertility and family planning in recent times. The second question deals with the influence of religious institutions on birth levels and the exercise of reproductive rights at the global level and within certain population groups over recent decades. To that end, the paper provides an overview of theoretical examinations of the connection between religions and fertility, empirical studies addressing low completed fertility, birth control, or sexual behaviour in relation to religiosity or religious affiliation of individuals, as well as the influence of religious institutions on fertility transition and the respect of human rights in this field. A review of the recent studies of various populations characterised by low birth levels shows that religiosity, especially practising religion, encourages people to uphold traditional values, attitudes, and behaviours that are directly or indirectly related to the concepts of marriage and childbearing. Moreover, it sheds light on some examples of religious institutions? concrete opposition to progress in this area, while also highlighting contradictory cases of religions supporting pro-found contemporary changes in reproductive behaviour.

ObjectiveAppalachia—historically a culturally and politically unique region of the United States—has been effectively ignored by contemporary political scientists. Using a unique measure of Appalachian residence, this article analyzes racial attitudes, religion, and Appalachian opposition to the 2008 presidential candidacy of Barack Obama.MethodsI use regression analysis to assess the extent to which Appalachian residents differ in their levels of perceived racial favoritism, identification as born‐again Christians, and frequency of church attendance, as well as whether these variables can mediate the seeming regional effect of Appalachia in a standard vote choice model.ResultsI first demonstrate higher levels of perceived racial favoritism and, especially, higher levels of a particular type of religiosity in the region. I then assess whether these measures can mediate Appalachian distinctiveness in presidential vote choice. When perceived racial favoritism, church attendance, and born‐again Christian status are controlled for in regression models, Appalachian regional opposition to the 2008 Obama candidacy disappears statistically.ConclusionWhile race and religion both "matter," I find it is religion that seems to matter more in explaining Appalachian distinctiveness, particularly relative to traditional southern distinctiveness. This provides a new vantage point from which to assess southern politics debates about subregional variation and the relative roles of race and religion, as well as sets the foundation for further analyses of Appalachia and American politics.

Always keen on the spectators' freedom of interpretation, André Bazin's film theory not only asks the famous question "What is cinema?," but it also explores what is a human. By underlining the importance of personalist ethics, Angela Dalle Vacche is the first film specialist to identify Bazin's "anti-anthropocentric" ambition of the cinema in favor of a more compassionate society. Influenced by the personalist philosophy of his mentor, Emmanuel Mounier, Bazin argued that the cinema is a mind-machine that interrogates its audiences on how humankind can engage in an egalitarian fashion towards other humans. According to Bazin, cinema's ethical interrogation places human spirituality or empathy on top of creativity and logic. Notwithstanding Bazin's emphasis on ethics, his film theory is rich with metaphors from art and science. The French film critic's metaphorical writing lyrically frames encounters between literary texts and filmmaking styles, while it illuminates the analogy between the élan vital of biology and cinema's lifelike ontology. A brilliant analyst of many kinds of films from Europe, Asia, and Latin America, ranging from fiction to documentary, from animation to the avant-garde, Bazin felt that the abstractions of editing were as important as the camera's fluidity of motion. Furthermore, he disliked films based on a thesis or on an a priori stance that would rule out the risks and surprises of life in motion. Neither a mystic nor an animist, Bazin was a dissident Catholic and a cultural activist without membership of a specific political party. Eager to dialogue with all kinds of communities, Bazin always disliked institutionalized religions based on dogmas. ; Always keen on the spectators' freedom of interpretation, André Bazin's film theory not only asks the famous question "What is cinema?," but it also explores what is a human. By underlining the importance of personalist ethics, Angela Dalle Vacche is the first film specialist to identify Bazin's "anti-anthropocentric" ambition of the cinema in favor of a more compassionate society. Influenced by the personalist philosophy of his mentor, Emmanuel Mounier, Bazin argued that the cinema is a mind-machine that interrogates its audiences on how humankind can engage in an egalitarian fashion towards other humans. According to Bazin, cinema's ethical interrogation places human spirituality or empathy on top of creativity and logic. Notwithstanding Bazin's emphasis on ethics, his film theory is rich with metaphors from art and science. The French film critic's metaphorical writing lyrically frames encounters between literary texts and filmmaking styles, while it illuminates the analogy between the élan vital of biology and cinema's lifelike ontology. A brilliant analyst of many kinds of films from Europe, Asia, and Latin America, ranging from fiction to documentary, from animation to the avant-garde, Bazin felt that the abstractions of editing were as important as the camera's fluidity of motion. Furthermore, he disliked films based on a thesis or on an a priori stance that would rule out the risks and surprises of life in motion. Neither a mystic nor an animist, Bazin was a dissident Catholic and a cultural activist without membership of a specific political party. Eager to dialogue with all kinds of communities, Bazin always disliked institutionalized religions based on dogmas.