Secularism?
In: The political quarterly, Band 71, Heft s1, S. 5-19
ISSN: 1467-923X
In: The political quarterly, Band 71, Heft s1, S. 5-19
ISSN: 1467-923X
In: Index on censorship, Band 31, Heft 4, S. 160-166
ISSN: 1746-6067
HINDU MOBS IN AYODHYA, MUSLIMS MASSACRED IN GUJERAT. INDIA'S PROUD BOAST THAT ITS SECULARISM HELD TOGETHER ITS MANY CREEDS AND RACES IS IN TATTERS
In: The national interest, Heft 46, S. 3-12
ISSN: 0884-9382
World Affairs Online
In: Journal of democracy, Band 14, Heft 4, S. 11-25
ISSN: 1086-3214
After fifty years of independence India maintains a constitutional
commitment to secularism. However, the practice of secularism in India is
now increasingly under attack. In the quest for electoral advantage, the
once-dominant Congress Party, made a series of choices that compromised
India's secular ethos. These choices enabled the explicitly anti-secular
Bharatiya Janata Party (BJP) to dramatically expand its political base
through the pursuit of a blatantly anti-secular and majoritarian political
agenda. In recent years, as a direct consequence of the BJP's rhetoric
and policies, a range of religious minorities have been subjected to
discrimination and violence. Despite this adverse trend it is still
too early to ring the death-knell of Indian secularism. The growing
electoral strength of hitherto disenfranchised groups, the existence
of institutions committed to secularism and the continuing secular
constitutional dispensation offer some hope for sustaining the secular
order in India.
In: Journal of policy history: JPH, Band 13, Heft 1, S. 47-72
ISSN: 0898-0306
Examines the two concepts of secularist thinking that have dominated 20th-century US political culture. Positive & a negative secularism, similar to Berlin's (1958) terms of positive & negative liberty, have had an impact on the institutions & practical politics of the current cultural conflict. Negative secularism, similar to First Amendment reasoning, holds that religion should not be established in the political framework, while positive secularism wishes to triumph over religious faith & to leave religion, at best, without influence in the political realm. Negative secularism implies a theoretic possibility that religionists & nonreligionists could be equal players in political decision making & that citizens have the freedom to participate according to their individual consciences & to associate in moral communities possessing political freedoms. Positive secularism contains the sinister features that fuel crusades, but there is a need to recognize that vibrantly pluralistic religious life offers the greatest potential for respect of the dignity of human life. L. A. Hoffman
In: Modern Asian studies, Band 26, Heft 4, S. 815-853
ISSN: 1469-8099
Indian newspapers and academic journals assault their readers with stories of large-scale communal violence and of the communalization of India's political institutions. These stories are frequently accompanied by pious editorials which enact the well-known Indian ritual of paying lip-service to the concept of 'secularism'. Secularism is one question on which intellectuals have made common cause with social workers and politicians, joining them in meetings and seminars, even participating in the peace marches which are commonly organized in the aftermath of communal riots. There have even been occasions in which individuals who are known to have been involved, directly or otherwise, in communal battles, have participated in these rites of secularism.
In: The Indian journal of political science, Band 65, Heft 2, S. 183-198
ISSN: 0019-5510
In: Modern Asian studies, Band 27, Heft 3, S. 667-697
ISSN: 1469-8099
The present paper seeks 'to explore the nature of Indian secularism, the difficulties it has run into, and the ways in which it may be revised'. This is a large undertaking for a short text, originally written as public lecture, particularly because the issues posed do nopt readily translate into plain questions. The most that I can hope to do is to raise some doubts and make a few suggestions for rethinking the issues involved.
In: Journal of policy history: JPH, Band 13, Heft 1, S. 47-72
ISSN: 1528-4190
Looking back over the century just ended, it is not easy to assess the status and prospects of secularism and the secular ideal in the United States. As is so often the case in American history, when one sets out in search of the simple and obvious, one soon comes face to face with a crowd of paradoxes. The psychologist Erik Erikson once observed that Americans have a talent for sustaining opposites, and he could hardly have been more right. Such Janus-faced doubleness, or multiplicity, is virtually the Americanspecialité de la maison.
In: Journal of democracy, Band 14, Heft 4, S. 11-25
ISSN: 1045-5736
World Affairs Online
In: SAIS review, Band 21, Heft 2, S. 25-28
ISSN: 1088-3142
In: Indian journal of public administration, Band 46, Heft 1, S. 98-113
ISSN: 2457-0222
In: Critical review of international social and political philosophy: CRISPP, Band 1, Heft 3, S. 79-97
ISSN: 1369-8230
In: Telos, Heft 113, S. 79-104
ISSN: 0040-2842, 0090-6514
Uses Adrian Peperzak's (1993) interpretation of Emmanuel Levinas's indictment of Western philosophy to identify the religious dimension of modern liberalism. At issue for Levinas are the Platonic elements of the Other & the Same, where in the case of modern liberalism, the Same represents everything in the framework of capitalist society, & the Other is everything outside of it. Levinas contends that Western philosophical tradition's idea of modernity, developed from Machiavellian & Hobbesian notions, mistakenly & arrogantly addresses Otherness through the language & mechanisms of the sameness framework (liberalism). By overcoming the limitations of this traditional philosophical approach, Levinas exposes the religious elements of modern liberalism, first in an ethical examination of the Other, & second by locating Western liberalism's metaphoric surrogate for God. Using this sort of negative theology, the liberalized concept of the sacred is exposed, & parallels are drawn between the liberal notion of totality & the religious concept of infinity. D. Bajo
In: International studies, Band 33, Heft 1, S. 73-90
ISSN: 0973-0702, 1939-9987