Dreams of Secularization
In: The Plot to Kill GodFindings from the Soviet Experiment in Secularization, S. 22-39
In: The Plot to Kill GodFindings from the Soviet Experiment in Secularization, S. 22-39
In: Orbis: FPRI's journal of world affairs, Band 47, Heft 1, S. 169-175
ISSN: 0030-4387
In: The Second Disestablishment, S. 289-326
In: Worldview, Band 16, Heft 4, S. 11-16
The emergence of an official policy of secularism in Bangladesh must be viewed as a major ideological landmark in the recent history of the Indian subcontinent. Analyzed in terms of legitimizing symbols, the abrupt change from the Islamic Republic of Pakistan to the secular People's Republic of Bangladesh is a significant event. It is axiomatic that revolutionary changes in the symbols of statehood need not be, and generally are not, accompanied by corresponding attitudinal changes among the masses of the people. The symbols, after all, are formulated by a small political elite or even by one leader. But it is important to understand both what the leaders are trying to express by the symbols they choose and how these symbols are related to the political process and the general culture.
In: McGill-Queen's Studies in the History of Ideas Ser v.73
In: The review of politics, Band 73, Heft 4, S. 657-663
ISSN: 0034-6705
In: Journal of church and state: JCS, Band 36, Heft 3, S. 601
ISSN: 0021-969X
In: Culture and education volume 6
The purpose of this study about theological aspects of culture and social ethics is to investigate the relation between the theological tradition arising from Luther and the cultural immateriality which is culturally expressed in material progress and work. It is necessary to remember that it was Protestant theology itself that enabled this secularization process. Protestantism and modernity with its secularization proposal are processes that condition one another. Paul Tillich calls modernity and secularization the "Protestant Era" in the context of the Western culture of economic progress. It was mainly the theological tradition of the Enlightenment that separated the kingdom of the right from the kingdom of the left, law and gospel, creation and redemption, in such a way that the scope of creation became so autonomous that it dismissed the justification through the work of Christ, the gospel.
In: Journal of public administration research and theory, Band 7, Heft 3, S. 473-488
ISSN: 1053-1858
In: CESifo Working Paper Series No. 4684
SSRN
Working paper
SSRN
Working paper
In: Politics and religion: official journal of the APSA Organized Section on Religion and Politics, Band 14, Heft 1, S. 37-53
ISSN: 1755-0491
AbstractWhat is the relationship between religion and human development? Using data from the pooled 1981–2014 World and European Values Surveys, we examine the effect of human development on a country's level of religious attendance and belief. Consistent with the idea that the primary causal mechanism underlying secularization theory has to do with the substitutability of secular and religious goods, we find that human development has a negative effect on religious attendance but no effect on religious belief. Our results indicate that as societies develop, we should not be surprised if religious belief remains high even as religious attendance declines. The negative effect of human development on religious attendance is driven primarily by a country's level of education and health. Our analysis suggests that it is important to think carefully about what one's theoretical model of the secularization process implies for different aspects of religion.
In: World politics: a quarterly journal of international relations, Band 36, Heft 3, S. 362-382
ISSN: 1086-3338
Extensive secularization is frequently held to be a necessary condition for political modernity. The author argues that the relationship between religion and the modern state is considerably more complex than this general proposition suggests. It is necessary to specify particular ideological models of the modern state, since these differ significantly from one another; and it is necessary to specify particular religions in their contemporary manifestations, since these also differ in important ways. A detailed analysis of this type suggests that there is no general incompatibility between the main religions of the third world and widely shared, nonideological features of political modernity. Specific religions are shown to be incompatible with some specific forms of the modern state, while presenting no significant obstacle to other models of political modernity.