Politics, Religion, Gender, and Historiography: Eastern European Perspectives
In: Totalitarian movements and political religions, Band 9, Heft 1, S. 129-136
ISSN: 1743-9647
In: Totalitarian movements and political religions, Band 9, Heft 1, S. 129-136
ISSN: 1743-9647
In: International theory: IT ; a journal of international politics, law and philosophy, Band 1, Heft 3, S. 381-408
ISSN: 1752-9719
Current approaches for understanding and analyzing religion in international politics insufficiently incorporate the role of ethics in the practices of religious actors. Primordialist approaches essentialize religion, instrumental approaches consider it to be an epiphenomenon, and cosmopolitan approaches a priori downgrade alternative ethical constructs as insufficiently universalist. An approach to religion that begins with a constitutive understanding of religious belief and economic, social, and political practice as outlined in Weber's Sociology of Religion, is more helpful. However, because Weber's method insufficiently addresses ethical intentionality, the 'neo-Weberian' approach I advance here incorporates the concepts of 'common good' and 'popular casuistry' into socio-historical contextualization. This approach provides a way to understand and theorize how religious adherents connect religious guidelines to moral action that avoids the essentialization of religion which is often characteristic of other perspectives. Adapted from the source document.
In: European view: EV, Band 6, Heft 1, S. 1-4
ISSN: 1865-5831
In: Pacific affairs, Band 33, Heft 4, S. 382-387
ISSN: 0030-851X
Soka Gakkai (Value Creation Academic Society), originally a religious org, went into politics in 1955 & has had an unprecedented success. It is opposed by Socialists & Communists. Its membership has increased more than 100 times since 1952. It emphasizes the creation of a worldly heaven, stresses faith healing & the solution of personal problems. The program has the strongest appeal among workers & small businessmen. It has successfully organized young people. The charge of fascism cannot be taken seriously. Its main aim is peaceful conversion & its entry into politics was only another means to increase the strength of the org. It has no pol'al program, but it shows the latent strength of ideas which seemed to have been rejected by the majority of the Japanese. IPSA.
In: Annual review of political science, Band 12, S. 183-202
ISSN: 1545-1577
The past generation has witnessed a resurgence of religion in global politics, but political science has been slow to catch up with it. The reason lies in the secularism embedded in the field's major theories, one that reflects actual secularism in world politics, beginning with the events surrounding the Peace of Westphalia in 1648 & growing steadily through the middle twentieth century. Today, a small but growing number of political scientists have begun to explore religion, doing so in ways that depart from secular assumptions & embrace religion's distinctiveness to greater & lesser degrees. Adapted from the source document.
In: Totalitarian movements and political religions, Band 6, Heft 3, S. 371-381
ISSN: 1743-9647
In: Third world quarterly, Band 31, Heft 6, S. 939-954
ISSN: 1360-2241
In: Totalitarian movements and political religions, Band 6, Heft 1, S. 53-70
ISSN: 1743-9647
The Cold War is over. Instead, in international politics, oppositions partly conditioned by religious-cultural factors have become more pronounced. Even the expectation that modernisation marginalises religion is falsified by the fact of actually existing societies which combine both. The most conspicuous example of such a society is the United States. The political significance of this is that the US has proved more competent in handling the latest Balkan crisis than the "old" European countries under the umbrella of the European Union. Adapted from the source document.
In: Totalitarian movements and political religions, Band 8, Heft 3, S. 721-725
ISSN: 1743-9647
The following was due to appear as the Introduction to the six articles of the special issue on: 'Political Religions and the Sacralisation of Politics' published in TMPR issue 6.3. Owing to an oversight in the last stages of production, the introduction by Peter Lambert and Jie-Hyun Lim was omitted, and is republished here as an Appendix to the double issue 8.3/4 on the occasion of the publication of five more articles based on the same conference in a featured section. (See the Editorial Statement and the Introduction by Robert Mallet and Peter Lambert. The original articles can be obtained via the Web at http://www.informaworld.com/smpp/title~db=all~content=g727349332.) Its relevance to the current issue lies mainly in the organiser's explanation of the aims of the RICH project on mass dictatorship, which has a direct bearing on the featured theme of 'heroisation'. The editors would like to apologise to Peter Lambert, Jie-Hyun Lim and RICH for the original error. Adapted from the source document.
In: Journal of church and state: JCS, Band 47, Heft 4, S. 707-723
ISSN: 0021-969X
The commitment of the courts to the essentials of the Seeger-Welsh formulation will serve to protect individuals and communities of faith in the emerging postmodern world from unwarranted regulation of religion at the hands of government. The same formulation may also protect the rights of atheists if an atheist can demonsrate that his or her beliefs constitute the most comprehsenive framwork by which s/he lives and guides and fundamentally directs her/his life. If this be so, then atheism should probably qualify as tantamant to or equivalent to religion for constitutional purposes. However, the Supreme Court should still take up this matter for clarification. D. Knaff
According to the author, James Madison, a major architect of American constitutional government, operated from a deep Christian commitment & perspective. First, Madison's family background & education are described, which provided him with Christian theology, republican political theory, & the Calvinist notion of work (in his case a political career) as divine calling. Examples of his historical shifts between Lockean liberal & classical republican ideologies, often viewed as inconsistent, are attributed to his Christian worldview. For him, the main goal of religious freedom was to serve the cause of Christian evangelism. Finally, examples of religious perspective in "The Federalist Papers" & examples of Christian language in his political writings are given. D. Miller
In: Totalitarian movements and political religions, Band 3, Heft 3, S. 75-98
ISSN: 1469-0764
This article discusses the theoretical differences between civil religion, political religion, & their relationship based on the non-optional. While Emilio Gentile has provided a foundation to explore civil & political religions, he has not provided a definition for his understanding of what a religion is & the possible antithesis to religious organization. In order to define the civil & political variants of religion accurately, a solid understanding of religion, its place in history, & how it has changed needs to be addressed. This article explores a definition of religion that understands the civil & political variants by situating them within the non-optional element of religion. Crucial to the non-optional element is the idea of "choice." It is, therefore, the conclusion of this article that choice, the non-optional basis of religion, is the core difference between what is a civil religion, a political religion, & a religion. 1 Figure. Adapted from the source document.
In: Political theology, Band 15, Heft 6, S. 552-563
ISSN: 1743-1719
In: International political sociology, Band 2, Heft 1, S. 1-16
ISSN: 1749-5687
In: Political theology, Band 12, Heft 5, S. 778-782
ISSN: 1743-1719