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This study explores the religio-political dimensions of the changing logic of citizenship and its constitutive elements of membership ; rights ; and identity in the context of globalisation. It is based on comparative research on the patterns of symbolic and organisational incorporation of Muslim immigrant minorities in Britain ; France and Germany in the period of 1973-2001. Differences between these three cases in the incorporation of Islam ; as evinced by integration policies and educational policies ; are explained by historical path-dependencies ; notably by institutional patterns of state-church relationships (state-church ; separation ; co-operation) and the religious factor in the process of national-building. On the other hand ; one can observe a successive convergence of incorporation patterns of Muslim minorities in European public spheres ; exemplified by various discourses of inclusion and exclusion ; to account for these trends ; reference is made to the changing cultural and structural features of the world polity as theorised by sociology's neo-institutionalism. It is argued that the world polity model of the nation-state ; which is epitomised by the coupling of political organisation and collective identity and is articulated in the institution of national citizenship ; has undergone significant changes in the post-War era. These can best be captured by the de-coupling of political organisation and collective identity ; and by the decomposition of the constitutive elements of citizenship. It is further argued that this global transformation is inducing new religious politics which is characterised by the inclusion of "religion" as a legitimate category of identity in the public sphere. Thus ; as European democracies are facing claims for the public recognition of particularistic religious identities whose legitimacy can be derived from universalistic human rights discourses ; they are increasingly developing new institutional arrangements of religious diversity. Immigration from Muslim countries in Western Europe has therefore been one of the major factors contributing to political transformation and ; hence ; to a re-interpretation of the European vision of political modernity with in a global context

"Cet essai s'attache à montrer l'importance de la notion de pervertibilité pour le philosophe Jacques Derrida. Il est résolument au confluent de la littérature (ma discipline d'attache), de la philosophie et de la psychanalyse. J'y mène une enquête au plus près des textes et de la pensée derridienne en y privilégiant une approche pluridisciplinaire (histoire des idées, linguistique, analyse du discours et des dispositifs textuels, etc.). Ainsi, ce livre ne sombre pas dans l'hermétisme de certains ouvrages sur Derrida, mais il respecte néanmoins l'exigence de complexité et d'inventivité de ce que nous pourrions appeler la déconstruction. Celui-ci permet de mieux comprendre à la fois la philosophie et le style de Jacques Derrida, ainsi que leurs évolutions durant la seconde partie du XXe siècle. De ce fait, il contribue substantiellement aux travaux actuels en littérature et en philosophie, champs de connaissances et de pratiques auxquels il appartient. Cette enquête met aussi de l'avant une conception renouvelée du texte littéraire basée sur la notion de pervertibilité, et ce, non pas pour faire l'apologie de propriétés prétendument subversives de la littérature, mais afin de mieux saisir dans des textes complexes comme ceux de Jacques Derrida, des dispositifs pervers de la pensée philosophique, ainsi que des gestes concrets d'écriture."--

Wofür leben wir? Wofür arbeiten wir? Was hält uns zusammen? In der westlichen Tradition stand die Antwort auf diese Fragen seit jeher im Zeichen des Begriffs Gemeinwohl. Aber taugt er auch für die globalisierte Welt von morgen? Eine interkulturell kompetente Sozialphilosophie braucht dafür neue philosophische Anstöße. Der Begriff der Gabe als des uneinholbaren Sinnprinzips allen sozialen Austauschs wird in diesem Band von Denkern aus China, Amerika und Europa auf seine Tauglichkeit dafür diskutiert. Zwei Sichtweisen tauchen auf, nicht primär entlang den Grenzen zwischen den unterschiedlichen kulturellen Kontexten, sondern auch über diese hinweg: Gabe als Leistung, ja Hingabe des Individuums für das Ganze und Gabe als dem Ganzen verdankter Ausgangspunkt individueller Sinnfindung. Und es gibt schon heute eine institutionalisierte Ökonomie der Gabe, die aus wirtschaftsphilosophischer Sicht für weltweite Interaktion leitend sein kann. Auch ihr wird hier philosophisch nachgedacht.

India has risen internationally since the 1990s. The most important reasons for this success are its economic reforms since 1991 and new inter­national constellations since the East-West conflict. Both have earned the country a significantly greater say on global issues, but India's rise is quite fragile due to a range of structural deficits at the national level. Despite economic successes India is in many areas one of the G20's poor­est performers. India's rise is in Germany's and Europe's interest. The world's largest democracy is considered to be a partner in shared values and fellow cam­paigner for a rules-based international order and as a promising market. In addition, India, Germany and Europe increasingly share geopolitical interests. India is seen as a mainstay of future German Indo-Pacific policy. A number of domestic developments in India adversely affect the foun­dations of cooperation. Since 2014 a decline of democratic procedures and institutions has been apparent and the new economic policy of self-reliance proclaimed in 2020 is based more on partial protectionism than on further integration into the world market. That is why, to manage expectations realistically, German and European policy should be geared more towards common interests than to values. (author's abstract)

What lies at the root of the long entanglement between science and religion? The curiosity that leads to the search for religious understanding and the curiosity that leads to the search for scientific understanding have common origins in aspects of the human mind that go back as far as the earliest records of human intellectual endeavour. Their relationship developed as the categories of religion and science became distinct and new information was discovered. The struggle to make sense of the world as a whole seems to be an urgent and fundamental requirement in all human societies - an ultimate curiosity that creates a slipstream of interest in which penultimate curiosities about particular aspects of the physical world have (to a greater or lesser extent) been able to swim.

Jehovah's Witnesses (JW) are well-known for their refusal to engage in various political activities. Hence, the JW were involved in the Philippines' Supreme Court landmark case of Ebralinag vs. Division, which revolves around religious freedom. Although Ebralinag provides a bountiful discussion on religious freedom and church-state relations, there needs to be more clarity regarding JW's legal experiences and challenges in the Philippines. Limited attention has been given to reviewing the cases involving this religious group and the policies that affect them. Thus, in this context, the paper compiled and discussed cases where several Philippine laws and policies challenged the JW. The paper identified and looked into six cases wherein the members of the JW and the organization were involved. These cases touch on five policies: flag ceremonies, police power, military service, use of public property for religious purposes, and marriage. the JW used the clause on freedom of religion, right to public education, and freedom of speech as legal vanguards. Examining the cases and policies affecting the JW has presented how the courts weigh religious freedom and state authority and ensure a balance between the two. Moreover, JW cases validate the usual behavior in Philippine jurisprudence concerning religious freedom and church-state relations as both progressive and traditional. Keywords: Jehovah's Witnesses, religious freedom, secularism, church-state, Philippines

People are constantly on the move, more so now than ever before. Crossing international borders is defi-nitely a major characteristic of our present era. No countries or regions are immune from this worldwide migration phenomenon, certainly not Asia. Statistics indicate that Christian immigrants are the largest population on the move, totaling 49 percent of all inter-national migrants on the planet. When Christian immigrants travel, they take their religion with them, or more personally, their God literally migrates with them. If every Christian migrant is a potential mission-ary, migration then could have enormous prospects and opportunities for evangelism – a commu-nicative act that involves the transmission of beliefs, ideas, or messages regarding their religious worldview. Thus, the aim of this essay is to examine the impact of and contribution to Christian witness and proclamation through today's global phenomenon of migration. Migrants are indeed a precious gift of the Church, especially Asian Christian migrants, who normally bring their faith with them and bear witness of the Christian faith wherever they are. The effects of their plight and emigration not only alter the demo-graphic landscape and the image of Christianity, but also enhance the theology and spirituality of its host country. Keywords: migration, Christian migrants, Asian migrants, witness, proclamation

This paper is an attempt to understand the appropriation of spaces of Dalits by Sindhi progressive activists and short story writers in Pakistan as they construct, or rather undermine, caste at the anvil of religion and gender to reframe their own theo-political agenda premised on political Sufism or Sufi nationalism. I specifically discuss the narratives emergent of the three popular short stories that are reframed as having exceptional emancipatory potential for the Dalits. Assessing the emancipatory limits of the Sindhi progressive narrative, I argue that while the short stories purport to give fuller expression to religious, gender-based, and class dimensions of the problem, it elides the problem of casteism and the subsequent existential demand of Dalit emancipation. Given the hegemonic influence of local Ashrafia class, the internal caste frictions are glossed over through political Sufism or Sindhi nationalism. This gloss of politicized Sufism hampers Dalit agency and rather facilitates the appropriation of Dalit spaces by the Ashrafia class. This leads to the conclusion that the seemingly progressive literary-political narratives framed in theo-political idiom may offer to the oppressed no more than token sympathy, compassion, self-pity, and false pride in legends. Instead, they allow the appropriation of spaces and events of the oppressed, and the objectification of oppressed bodies by the oppressor.

For over 30 years the World Council of Churches has been involved in interreligious dialogue. In the last decades, there has been an increasing interest in dialogue due to the unexpected return of religion as a reality to reckon with in society and political life. In an unprecedented way in recent years and in numerous parts of the world, many societies are marked by tension and conflict between and within religious communities, yet, where mechanisms for dialogue and encounter exist, there is a greater possibility of fostering deeper knowledge and awareness among people of different religions. Good neighbourliness grows and thrives where there is mutual acceptance and mutual respect. The WCC affirms the importance of interreligious relations and dialogue today as a core issue for its work. Harvesting experiences in dialogue suggests that we are at a critical moment - thus in June 2005, the World Council of Churches organized the 'Critical Moment in Interreligious Relations and Dialogue' conference, facilitating reflection on future orientations in interreligious dialogue.

Cover -- Half Title -- Series -- Title -- Copyright -- Contents -- Acknowledgements -- Introduction -- 1 Religion as a site of knowledge production -- 2 What is Islamic and what is feminist about Islamic feminism -- 3 In the footsteps of Islamic feminists -- 4 Conceptualising Islam, gender, and sexuality through practices and performances of marriage in Islam -- 5 Conceptualising gender and sexuality through homoerotic practices and performances in Islam -- 6 Conclusion -- Bibliography -- Index

This is an essay about the role of religion in one aspect of indian public life, higher education. Despite the fact that religion is ubiquitous in indian society, in universities the academic study of religion is conspicuous by its absence. At the conclusion to this essay, i will suggest two reasons for this surprising gap. Before that, the essay surveys conflicting ideas about the role of religion in education during the colonial period. then in the second section i will analyze the prescriptions for the study of religion early in the history of independent india.

'Die Spannungen zwischen kommunistischem Staat und Religion gehören der Vergangenheit an, doch haben sie sich jetzt in eine Spannung zwischen der Russischen Orthodoxen Kirche (ROK) und den anderen Konfessionen verkehrt. Insbesondere das Streben der ROK, eine privilegierte Position zu erreichen und ihre Haltung und ihr Taktieren gegenüber nicht-orthodoxen Bekenntnissen haben die interkonfessionellen Beziehungen verschlechtert. In den letzten Jahren hat die ROK mehrmals versucht, das russische Religionsgesetz ändern zu lassen, um die Tätigkeiten anderer Denominationen (die sie Proselytismus nennt) in Rußland zu behindern und ihre eigene Position zu verbessern. Im vorliegenden Bericht werden die Argumente analysiert, die die Russische Orthodoxe Kirche gegen die nicht-orthodoxen religiösen Missionen in Rußland vorgebracht hat und mit deren Hilfe sie versucht, das Religionsgesetz zu ändern. Als Quellen der Untersuchung dienen vornehmlich russische Veröffentlichungen.' (Autorenreferat)

Das Zustandekommen einer vierten Auflage zeugt vom anhaltenden Interesse für den Subjektbegriff. Unterschiedlichste kulturelle und soziale Phänomene wurden in den letzten Jahrzehnten immer wieder mit dem Hinweis auf die Krise bzw. den Zerfall des Subjekts in Spätmoderne und Nachmoderne erklärt. In seinem Buch gibt Peter V. Zima einen Überblick über die wichtigsten theoretischen Positionen zum Thema Subjektivität und Identität, die solchen Erklärungen zugrunde liegen. Die interdisziplinär angelegte Studie stellt die Begriffsbildung und den Diskussionsstand in Philosophie, Psychologie, Soziologie und Literaturwissenschaft ausführlich dar. Aus einer kritischen Auseinandersetzung mit der Subjektproblematik in Moderne und Postmoderne (von Descartes und Kant bis Adorno und Lyotard) geht im letzten Kapitel der Entwurf einer dialogischen Subjektivität hervor, die zur Grundlage einer dialogischen Theorie wird. "Das Buch ist ein Meilenstein der gegenwärtigen Subjektivitätsdebatte." IASL Online