Late Secularism
In: Social text, Band 18, Heft 3, S. 123-136
ISSN: 1527-1951
2846 Ergebnisse
Sortierung:
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: The national interest, Heft 46, S. 3-12
ISSN: 0884-9382
World Affairs Online
In: Australian quarterly: AQ, Band 82, Heft 1, S. 12-17
ISSN: 0005-0091, 1443-3605
Explores the notion that there is a perceived imbalance in governmental support for religious vs secularist worldviews in Australia. Discussion opens with an explanation of political secularism that focuses on policy options rather than the concept itself; a political secularist preoccupation with church-state separation is noted. In looking at separation in the realms of education & charities, various political secularist ideological assumptions are identified. Attention is given to the Special Religious Education debate; structural pluralism as the theoretical policy framework in play in Victoria; & a typology for the democratic governance of religious diversity. It is asserted that Australian political secularists are now seeing the value in lobbying for rather than simply articulating their agenda. D. Edelman
In: Index on censorship, Band 18, Heft 5, S. 17-18
ISSN: 1746-6067
In: Politics, religion & ideology, Band 15, Heft 4, S. 630-631
ISSN: 2156-7697
In: Bodhi: an interdisciplinary journal, Band 7, S. 187-200
ISSN: 2091-0479
The article explores the various meanings and concepts of secularism presented by famous ideologues and sociologists of their time. Two contrary concepts of the secularism - one that defines secularism as denial of existence of religions or supernatural forces and another that defines secularism as concept of peaceful co-existence and mutual harmony has been discussed here. The difference of application of secularism on the individual human being and a state is also explained here. The article concludes that no state of human being can remain isolated or indifferent from the influence of religion even if they want. None of the concepts of secularism apply in real life performances; neither on individual nor state.
In: New perspectives quarterly: NPQ, Band 24, Heft 3, S. 22-24
ISSN: 1540-5842
In this age of confrontation, the secular Turkish model has been seen as a bridge between Islam and the West as well as the link between Europe and Asia. Now that model faces the most severe test in its history. How the current crisis is settled will frame future relations between Islam and the West no less than the events of 9/11.
In: Modern Asian studies, Band 27, Heft 3, S. 667
ISSN: 0026-749X
In: The Indian journal of political science, Band 48, Heft 3, S. 299
ISSN: 0019-5510
SSRN
Working paper
In: French politics, culture and society, Band 26, Heft 1
ISSN: 1558-5271
In: The Indian journal of political science, Band 65, Heft 2, S. 183-198
ISSN: 0019-5510
In: Thesis eleven: critical theory and historical sociology, Band 128, Heft 1, S. 126-140
ISSN: 1461-7455, 0725-5136
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.
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.