Secularism Confronts Islam
In: Relações internacionais: R:I, Heft 18, S. 191-192
ISSN: 1645-9199
2362 Ergebnisse
Sortierung:
In: Relações internacionais: R:I, Heft 18, S. 191-192
ISSN: 1645-9199
In: Foreign affairs, Band 86, Heft 5, S. 172-173
ISSN: 0015-7120
In: SAIS Review, Band 21, Heft 2, S. 25-28
Examines the experience of Indonesia as a prime example of Islam's compatibility with democracy. The three main schools of thought in Islam regarding the relation between religion & state are described, along with equally controversial views within the Muslim world in regard to the relation between Islam & democracy. Although most Indonesians are Muslims, the nation's founders believed Indonesia should not be a theocratic state, but should uphold patriotic, humanitarian, & religious values. Religion is important in the private lives of the people, but they acknowledge diversity, & are basically egalitarian in their outlook, a necessary ingredient for democracy. It is noted that one of the five guiding principles upon which the Republic of Indonesia is based recognizes the existence of Almighty God, but religion functions as a moral support, not a state ideology. The emergence of political parties is examined as an indication of a healthy democracy. It is contended that Indonesia exemplifies a nation in which religion plays a vital social/moral role while remaining outside the power struggles of the political sphere. J. Lindroth
In: SAIS review / the Johns Hopkins Foreign Policy Institute of the Paul H. Nitze School of Advanced International Studies (SAIS): a journal of international affairs, Band 21, Heft 2, S. 25-28
ISSN: 1946-4444
World Affairs Online
In: Review of international studies: RIS, Band 38, Heft 5, S. 943-961
ISSN: 1469-9044
AbstractAt the height of the influence of the secularisation thesis religion was understood to be absent from affairs of state and the law, including international politics and international law. As the critique of secularisation gained momentum this master narrative fell apart, and a new consensus began to take shape. The notion that religion had been ignored and should be 'brought back in' to International Relations took centre stage among many academics and practitioners. The assumption is that restoring religion in the right way will help address the problems associated with having ignored religion in IR, paving the way for the marginalisation of violent religion and globalisation of religious freedom. This article undertakes a critical analysis of this restorative narrative and the religious and political world it is creating. It then proposes a different approach to the intersection of religion and world politics after secularism. This approach draws attention to the authority of transnational actors such as the United States, United Nations, and European Union to shape the public administration of religious affairs globally. Channels through which this is accomplished include the promotion of religious freedom, humanitarian intervention, foreign aid, nation building and democratisation, counterterrorism and peace-building efforts, and the pronouncements of supra-national courts.
SSRN
In: The world today, Band 48, Heft 11, S. 208-211
ISSN: 0043-9134
World Affairs Online
In: Robert Schuman Centre for Advanced Studies Research Paper No. RSCAS 2015/47
SSRN
Working paper
In: Law and Social Inquiry, Band 38, Heft 1
SSRN
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: Social research: an international quarterly, Band 76, Heft 4, S. 1049-1066
ISSN: 0037-783X
In: Radical philosophy: a journal of socialist and feminist philosophy, Heft 145, S. 6-9
ISSN: 0300-211X
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: Journal of Balkan and Near Eastern Studies, 19:1, 2017: 70-85
SSRN
In: The world today, Band 48, S. 208-211
ISSN: 0043-9134
Stability of Kyrgyzstan in light of economic problems and ethnic and religious tensions.