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The 'new atheism' has become an established cultural reference point in Britain. The anti-religious texts of authors such as Richard Dawkins have fuelled much media discussion concerning the public role of religion in the UK and elsewhere. The new atheism has also been politically controversial, with a government minister recently criticising 'secular fundamentalism' for threatening religious identity and seeking to remove religion from public life. Many commentators have argued that new atheism effectively mirrors the features of religious fundamentalism, evincing an intolerant and absolutist worldview that may damage social and political relations. This article seeks to examine the extent to which new atheism possesses features that echo those of the religious fundamentalist. It is contended that while the new atheists display strong anti-religious convictions, they generally do not adopt stances of absolute certainty. New atheists promote uncompromising arguments for depriving religion of institutional and political privileges, yet maintain liberal tolerance for the practice of religion itself. It is suggested that while new atheists ought not to be considered secular fundamentalists, they do proselytise for radical secularism and atheism in a way which could be considered 'evangelical' in certain respects. Adapted from the source document.

Examines struggles in the democratization & modernization of Moldova that have been in development since the end of the 1980s. The national liberation of this region has allowed for a territorial competition between Latin & Russian orthodoxies, the church of the former lending itself as a fundamental cause in the entire national project throughout Romania, the latter seeking to regain the hegemony it once held in former Soviet republics. With these denominational conflicts entering onto the political stage in a seemingly inextricable way, their clash jeopardizes not merely the religious identity of the redeveloping region, but moreover the prevailing national identity & all of the socioeconomic stakes that come with it. Addressing these issues entails, for Moldovians, a choice between identification with Western European ideals or appeal to the remnants of a Soviet past. 14 References. C. Brunski

Examines the important place given to religion in cultural, socioeconomic, & political explanations of ethnic conflict; the pervasive presence of religion in most ethnic conflicts of the last decade; & the absence of religion as a factor in Rwanda's recent horrific ethnic conflict. It is argued that the presence of religion in a broad array of conflicts does not mean it is the best explanation for them or even that it is the predominant factor. An exploration of two common methodological problems, a priori underdetermination & posteriori overdetermination, illustrates some of the inadequacies of religion as an explanation of ethnic conflict. A discussion of definitional difficulties calls attention to the confusion that results when the core element of ethnic identity is religious identity, as is the case in contemporary conflicts in Northern Ireland & Yugoslavia. The impact of religious secularization is discussed, along with differences between modernist & postmodernist perspectives of religion, secularization, & ethnic conflict. The potential of religion to help in finding solutions to ethnic conflict is explored. J. Lindroth

European legislators must increasingly deal with issues related to fundamental rights. Religion is a frequent topic obliging them to do so. It is not directly part of the EU's competences but is a source of values underlying policy choices and a tricky political object. Relying on the findings of a survey about what Members of the European Parliament (MEPs) believe and what they do with these beliefs, the article analyzes potential tensions created by religion in the implementation of human rights by the EU. A first part shows how and to what extent European law meets religion, and how it leaves ample room for flexibility but also for divergent interpretations. A second part states that MEPs agree largely on the principle of separation between politics and religion, but may be divided when it comes to drawing boundaries between the two domains. The conclusion points out the limits of the rule of law to prevent conflicts and suggests that human rights may inspire support as well as cause resistance to Europeanization. Adapted from the source document.

Growing attention is given in IR theory and diplomatic circles to the ambivalent role of religion in world politics. However, there is a need for more analytical clarity, identifying at least four different domains: religions and inter-state relations; religions and internationalism; religions and trans-nationalism; and religions and globalism. The most promising approach is the one that concentrates on the transnational projection of religions, connecting it to the way religions address global issues to influence international actors. Adapted from the source document.

The essay analyzes the relationship of politics & religion in the Confucian countries of East Asia in historical, systematic, & comparative perspectives in order to assess the potential for economic modernization & political democratization of the various religious traditions in these countries. The analysis starts with the historical development of the relationship between politics & religion in imperial China & proceeds to the People's Republic of China, Taiwan, Hong Kong, Singapore, & South Korea. It shows that the various religious traditions contribute in varying degrees to the economic modernization & political democratization of these countries. 72 References. Adapted from the source document.

Countless observers, especially in Europe, tend to view the politics of George W. Bush as being strongly inspired by Christian "fundamentalism" & powered by "missionary" zeal. This article examines the justice of such an assessment. It comes to a different conclusion, arguing that in his speeches, the current President of the United States mostly uses "civil religious" metaphors & images, but rarely those of Christian denominations; that he only adopts the domestic policy agenda of his party's Christian Right wing where this seems expedient on electoral grounds; & that his foreign policy is based on American security interests, & not on any "fundamentalist" dogmas. 37 References. Adapted from the source document.