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In: FZG - Freiburger Zeitschrift für GeschlechterStudien, Band 23, Heft 2, S. 93-110
Angesichts der gesellschaftlichen Entwicklungen wird inzwischen auch aus feministischer Perspektive ein wachsender Bedarf artikuliert, das Verhältnis zwischen Religion, Staat und Politik neu zu überdenken. Dabei wird eine Reihe von Kritiken am Säkularismus formuliert, unter anderem, dass er nie in 'reiner Form' existiert habe, ein konstitutiver Zusammenhang zwischen Säkularismus, Kolonialismus und Rassismus bestehe und er zur Zementierung der traditionellen bürgerlichen Geschlechterordnung beigetragen habe. Diese Kritiken am Säkularismus sind zweifellos berechtigt. Problematisch erscheint mir jedoch, wenn daraus die Konsequenz einer Verabschiedung des Säkularismus gezogen und von einer postsäkularen Zeit gesprochen wird. Demgegenüber votiere ich vor dem Hintergrund der zu beobachtenden Revitalisierung von Religionen für ein Festhalten am Säkularismus. Allerdings ist dafür eine hegemonie(selbst)kritische Reformulierung des Säkularismus im Rahmen eines pluralen Universalismus nötig.
In: Social text books
In: Social text books
Frontmatter -- CONTENTS -- ACKNOWLEDGMENTS -- INTRODUCTION -- PART 1. SECULAR INTERVENTIONS -- CHAPTER ONE. (Un)veiling feminism -- CHAPTER TWO. Secularism and laicism in turkey -- CHAPTER THREE. Women between community and state: some implications of the uniform civil code debates -- CHAPTER FOUR. Other moderns, other jews: revisiting jewish secularism in america -- CHAPTER FIVE. Disappearances: race, religion, and the progress narrative of U.S. feminism -- CHAPTER SIX. Late secularism -- CHAPTER SEVEN. What tangled webs we weave: science, secularism, and religion in contemporary India -- PART 2. SECULAR RELATIONS: MICRONARRATIVES -- CHAPTER EIGHT. Secularizing the pain of footbinding in china: missionary and medical stagings of the universal body -- CHAPTER NINE. Ghostly appearances -- CHAPTER TEN. "The quick, the dead, and the yet unborn": untimely sexualities and secular hauntings -- PART 3. PUBLIC ALTERNATIVES -- CHAPTER ELEVEN. Toward secular diaspora: relocating religion and politics -- CHAPTER TWELVE. Feminisms and secularisms -- CHAPTER THIRTEEN. Continuity or rupture? an argument for secular Britain -- BIBLIOGRAPHY -- CONTRIBUTORS -- INDEX
In: McLennan , G 2015 , ' Is Secularism History? ' , Thesis Eleven , vol. 128 , no. 1 , pp. 126-140 . https://doi.org/10.1177/0725513615587405
In recent years, the intellectual tide has moved strongly against the kind of secular thinking that characterized Gellner's work. Whether couched in terms of postcolonialism, multiculturalism, genealogy, global understanding, political theology, or the revival of normative, metaphysical and openly religious perspectives, today's postsecular and even anti-secular mood in social theory seems to consign Gellner's project to the dustbin of history: a stern but doomed attempt to shore up western liberal rationalism. Under some revisionary lights, it has even become pointless to distinguish flexible secular thinking which still retains some firm 'bottom lines' from what is routinely portrayed as rampant ideological secularism. Unconvinced by key assumptions and motivations on this terrain, I reactivate Gellner's essential concerns and propositions around secularity and secularism, feeding these into the current debates. Whilst Gellner's stringent, unrivalled exposure of intellectual cant continues to be hugely valuable, and his sense of the utter historicity of social life and thought indispensable, Gellner's critical positivism could not, by his own admission, produce a coherent cultural politics.
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In: Contemporary South Asia, Band 19, Heft 3, S. 337-338
ISSN: 1469-364X
In: The Salisbury review: a quarterly magazine of conservative thought, Band 28, Heft 1, S. 42-43
ISSN: 0265-4881
In: The political quarterly, Band 71, Heft s1, S. 5-19
ISSN: 1467-923X
In: Index on censorship, Band 18, Heft 5, S. 16-19
ISSN: 1746-6067
In: Index on censorship, Band 18, Heft 5, S. 17-18
ISSN: 1746-6067
The following is intended to suggest a fairly simple contention concerning a number of interconnected propositions made in connection with the debates on modernity and secularism. None of these propositions is particularly novel, nor is this the first time that they have been put forward. Yet the issues raised have remained with us and become all the more pressing; I can see that points that were made, against the flow, more than two decades ago, now stand out more cogently than ever, and are being revisited, rediscovered or simply discovered by many. The simple contention I wish to start with concerns Islamism, often brought out emblematically when secularism and modernity are discussed. Like other self-consciously retrogressive identitarian motifs, ideas, sensibilities, moods and inflections of politics that sustain differentialist culturalism and are sustained by it conceptually, Islamism has come to gain very considerable political and social traction over the past quarter of a century. This had until recently reached the extent that it, as a perceptual grid of social and cultural purchase relating to societies and countries that many associate with Islam, has become hegemonic in public discussions about society and politics and, until recently, hegemonic without serious challenge. It has also been crucial for triggering the latest round of antisecular discussions and polemics. The following discussion will proceed in three stages. First, an overall characterisation of anti-secular polemics and motifs in their broader discursive and other contexts and motifs will be offered, with special attention to writings characterised as post-colonialist. Next will be offered a discussion of some keywords that come up in this context and which indicate the conceptual profile in question. The essay will then move on to discuss two specific methods of using history in arguments against secularism. Finally, the essay will concentrate on post-colonialist discussions of Islam and secularism, exemplified in a particular case.:1 Sentiment, Pathos, Rhetoric.4 2 Moods and Keywords.11 3 Actually Existing Secularism and the Challenge of Fate.21 4 One Genealogy of Post-colonialist Eminence.38 5 Bibliography.51
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In: Oxford Research Encyclopedia of Politics
"Secularism and Religion" published on by Oxford University Press.
In: Oxford Research Encyclopedia of Politics
"Secularism and Politics" published on by Oxford University Press.