Suchergebnisse

Die Literatur zur Säkularisierung schwankt zwischen zwei Ansprüchen und Versuchen: Es werden entweder Alternativen zur Säkularisierung oder alternative Konzeptionen der Säkularisierung gesucht. Der vorliegende Beitrag klärt zunächst, was säkulare Staaten bzw. Gesellschaften von denen unterscheidet, die sich explizit nicht als säkularisiert verstehen, und welche alternativen Gesellschaftskonzeptionen die letzteren anbieten. Nachdem der Autor die Vor- und Nachteile beider Gesellschaftsformation gegeneinander abgewogen hat, thematisiert er die Differenzen aus einer Perspektive der politischen Theologie im Sinne einer "guten und gerechten" Gesellschaft. Sind hier säkulare Gesellschaften generell überlegen oder können "theokratische" Regime nicht auch Merkmale aufweisen, die - vor allem unter dem Gesichtspunkt gesellschaftlicher Integration - vorzuziehen sind? Der Autor spielt am Beispiel der indischen Gesellschaften Pro und Contra der Argumente durch. Als Fazit der Ausführungen erweist sich Indien als eine Version der Säkularisierung und moderne Alternative zur westlichen Welt, von der sowohl Orient als auch Okzident lernen können. (ICA)

An antiessentialist critique of multiculturalism argues that many public policies & political discourses in Europe interpret multiculturalism as a mosaic of bounded, nameable, individually homogeneous, & unmeltable minority cultures pinned onto the backdrop of a similarly characterized majority culture. Findings of the Fourth National Survey of Ethnic Minorities in Britain (1994), which involved interviews with 5,000 Caribbean, Indian, African Asian, Pakistani, Bangladeshi, & Chinese people, as well as 3,000 white residents, are drawn on to explore group consciousness & ethnic, racial, & religious identities. It is noted that minorities are not of a single generic type. It is maintained that the antiessentialism that dominates identity studies correctly maintains that minority identities are constantly changing & reinventing themselves through intermingling with elements of majority cultures. However, it incorrectly concludes that collective agency depends on necessary but mythic & dishonest agency. The theoretical incompatibility between multiculturalism & radical secularism is discussed, & the need for a multiculturalism that includes space for hybridity & religious communities is emphasized. 1 Table. J. Lindroth

An antiessentialist critique of multiculturalism argues that many public policies & political discourses in Europe interpret multiculturalism as a mosaic of bounded, nameable, individually homogeneous, & unmeltable minority cultures pinned onto the backdrop of a similarly characterized majority culture. Findings of the Fourth National Survey of Ethnic Minorities in Britain (1994), which involved interviews with 5,000 Caribbean, Indian, African Asian, Pakistani, Bangladeshi, & Chinese people, as well as 3,000 white residents, are drawn on to explore group consciousness & ethnic, racial, & religious identities. It is noted that minorities are not of a single generic type. It is maintained that the antiessentialism that dominates identity studies correctly maintains that minority identities are constantly changing & reinventing themselves through intermingling with elements of majority cultures. However, it incorrectly concludes that collective agency depends on necessary but mythic & dishonest agency. The theoretical incompatibility between multiculturalism & radical secularism is discussed, & the need for a multiculturalism that includes space for hybridity & religious communities is emphasized. 1 Table. J. Lindroth

Contends that Richard Rorty's Philosophy and the Mirror of Nature (1979) is one of the most significant events in recent American philosophy. Rorty's critique of reason & disinterested thought is described as "an effective apology for legal realism of the left (Critical Legal Studies) & of the right (Law & Economics)." An examination of Rorty's "social theory" suggests that it is only superficially Rawlsian. Attention is given to his arguments that the experience of pain is the basis for human solidarity & that ideal society is maintained by the belief that everyone should have an opportunity for self-creation. Rorty's unique brand of secular humanism is explored & excerpts from his work are used to show that Freud provides the needed link between Rorty's "profound materialism & his guarded humanism." Rorty is described as both a liberal & a romantic whose optimism about human progress enhances his secularism. Although he sees faith as a valuable part of one's life, he believes religion brings trouble when it is introduced into the public sphere. Rorty's avoidance of the issue of power is discussed. J. Lindroth