Secularism?
In: The political quarterly, Band 71, Heft s1, S. 5-19
ISSN: 1467-923X
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In: The political quarterly, Band 71, Heft s1, S. 5-19
ISSN: 1467-923X
In: Social text, Band 18, Heft 3, S. 123-136
ISSN: 1527-1951
In: The national interest, Heft 46, S. 3-12
ISSN: 0884-9382
In: Social scientist: monthly journal of the Indian School of Social Sciences, Band 28, Heft 11/12, S. 20
In: Social scientist: monthly journal of the Indian School of Social Sciences, Band 26, Heft 7/8, S. 3
In: Indian journal of public administration, Band 46, Heft 1, S. 98-113
ISSN: 2457-0222
In: Neue politische Literatur: Berichte aus Geschichts- und Politikwissenschaft ; (NPL), Band 45, Heft 1, S. 64
ISSN: 0028-3320
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: The review of politics, Band 61, Heft 4, S. 715
ISSN: 0034-6705
In: Contributions to Indian sociology, Band 32, Heft 2, S. 485-505
ISSN: 0973-0648
A major source of the problems in recent discussions of the continued relevance to contemporary Indian political life of the secular state and the practices associated with secularism lies in the heavy burden that has been placed upon these terms. Secularism, properly speaking, is an orientation and a set of practices. However, in India, it has become an ideology seen as both contesting with Hindu communalism by those who uphold it, and as contesting against the faith of the Indian peoples by those who lately stand against it. Secularism as an orientation and a set of practices is indispensable to India's future as a liberal democracy. However, it loses its force as a binding principle of Indian unity if it is transformed into an ideology.
In: The review of politics, Band 61, Heft 4, S. 715-735
ISSN: 1748-6858
More than a century after Nietzsche's proclamation of the "death of God," some recent books speak alarmingly of "the revenge of God" and the prospect of a "new cold war"—a conflict pitting religious "fundamentalists" against agnostic secularists on a worldwide scale. Remembering the cultural struggles of nineteenthcentury Europe, one might say that today Kulturkampfhas been globalized. At this juncture it seems timely to reexamine the meaning of secularism and secularization and their relation to religious faith.