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Chapter 1 Of Civilization: Origin and Development of the Term and the Idea -- chapter 2 Secularization and the Universalizing Process -- chapter 3 Christianitas /Civilization -- chapter 4 New Meanings for the Renaissance and the Reformation -- chapter 5 Multiculturalism Reconsidered -- chapter 6 Conclusion: On the Meaning of America.

Studies persistence of religion-based political power in indigenous cultures of Mexico, refuting historical canons that assert rapid secularization following conquest. Details nature of sacred power among Mexica peoples of pre-Hispanic time and studies mechanisms by which systems survived through colonial age and even into contemporary communities

"In the decades following the Second World War, North America and Western Europe experienced widespread secularization and dechristianization; many scholars have pinpointed the 1960s as a pivotally important period in this decline. The Sixties and Beyond examines the scope and significance of dechristianization in the western world between 1945 and 2000

With startling statistics and disturbing stories about the increasing secularization and criminalization of the middle class, Parker holds a cracked mirror up to suburbia. Taking on tough subjects such as abortion, drug abuse, sexual politics, and religion, she offers a rousing exploration of the raging cultural war.

EXAMINES THE INTERCONNECTIONS BETWEEN RELIGIOUS AND SECULAR LIFE FOR JEWS, CONCLUDING THAT WHERE RELIGION IS UPHELD, THE ETHNIC FACTOR IS STRONG AND THAT WHERE SHIFT IN EMPHASIS FAVORS SECULARIZATION, OTHER EXPRESSION OF JEWISHNESS COMPENSATE FOR THE LOSS OF RELIGIOUS IDENTITY; DIFFERENTIATES BETWEEN ISRAELI AND AMERICAN JEW, 1957-77.

An overview is presented of the role of Islam in Turkish history. An attempt is made to link some of the characteristics of the secularization movement which emerged after the establishment of the Turkish Republic (1923-) to policies of the Ottoman state which appeared at a much earlier time. The Turkish secularization movement was checked by the resurgence of Islam in the late 1940s. Beginning with 1973, a political party identifying itself with Islam appeared in the Turkish Parliament & thereafter has figured in two governmental coalitions. This party, the National Salvation Party, owes more to the Turkish Republican inheritance than it would like to admit. Its successful integration of ideas of economic growth with Islamic doctrines derives from its taking for granted & depending upon some of the social institutions established during the Republic. Among these are the ideas of a unified nation, & the mechanism of a nation-wide market & educational system. By comparison, the Islamic religious orders provided a much less workable organizational base for a synthesis between Islam & "modernism." Speculation centers on whether the absence of an indigenous Islamic capitalism may have been partly due to the absence in Islamic societies of such an organizational basis which the protestant communities provided for emerging capitalism. AA.

This books maps out the territory of international law and religion challenging receiving traditions in fundamental aspects. On the one hand, the connection of international law and religion has been little explored. On the other, most of current research on international legal thought presents international law as the very victory of secularization. By questioning that narrative of secularization this book approaches these traditions from a new perspective. From the Middle Ages' early conceptualizations of rights and law to contemporary political theory, the chapters bring to life debates concerning the interaction of the meaning of the legal and the sacred. The contributors approach their chapters from an array of different backgrounds and perspectives but with the common objective of investigating the mutually shaping relationship of religion and law. The collaborative endeavour that this volume offers makes available substantial knowledge on the question of international law and religion --Front flap

Combining historical and social scientific insights and approaches, this is a major contribution to the literature of British secularization, particularly its chronology. The book examines the claims by Callum Brown that the late 1940s and early 1950s in Britain were a period of religious resurgence prior to the onset of revolutionary secularization in the 1960s. These claims are substantially rejected on the basis of the first systematic analysis of a balanced portfolio of quantitative performance measures, published and unpublished, for all faith traditions. They subsume the three dimensions of belonging, behaving, and believing -- the typology increasingly applied to the study of religiosity. It is concluded that the long 1950s accord better with a gradualist interpretation of religious change in modern Britain. An up-to-date historiographical and bibliographical review is also offered. The volume will appeal to social historians of modern Britain, sociologists of religion, clergy, and church growth practitioners. --Provided by publisher

"In spite of the debate about secularization or de-secularization, the existential-bodily need for religion is basically the same as always. What have been changed are the horizons within which religions are interpreted and the relationships within which religions are integrated. This book explores how religions continue to challenge secular democracy and science, and how religions are themselves being challenged by secular values and practices. All traditions - whether religious or secular - experience a struggle over authority, and this struggle seems to intensify with globalization, as it has brought people around the world in closer contact with each other. In this book internationally leading scholars from sociology, law, political science, religious studies, theology and the religion and science debate, take stock of the current interdisciplinary research on religion and open new perspectives at the cutting edge of the debate on religion in the 21st century"--EBL book details.

The article attempts to describe and conceptualize the socio-historical factors of the emergence of new forms of religion in the XX century, the source of inspiration for which was popular culture, that was called «Hyper-real religions» (Adam Possamai) or «Invented religions» (Carole M. Cusack). Three factors and their interaction are investigated: the process of secularization, the emergence of an autonomous entity, the formation of consumer society and mass culture. Consideration of this phenomenon allows us to confirm the prospects of the theory of secularization of Ch. Taylor, while the theory of P. Berger proves unable to explain it. Further the emergence of the autonomous subject and its crisis, marking the transition from modernity to postmodernity, is considered. The involvement of consumerism theory allows to supplement the description of social dynamics and to con-sider new forms of religiosity as some of a number of proposals on the «spiritual market place».

Abstract
"Religion is the decoration of life," declares Peter Sloterdijk in his newly translated Making the Heavens Speak: Religion as Poetry (MHS), arguing that much of our understanding of the spiritual life is distorted and exceptionally narrow. With refreshing and renewed vision, this text points out the ways in which the heavenly skies have been a source of divine inspiration and cipher for theopoetic illuminations. We have failed to grasp how modern secularization, ironically, was a blessing in disguise for religion since it helped to unscrew any religious authorities from the burden of needing to associate with or justify their existence through some national, political, or identity-based associations and cultural traditions. Either as a stroke of good fortune or just a contingent set of circumstances, Sloterdijk argues that religion has benefited from secularization—in becoming "useless," religious practices have been liberated or "emancipated" from the burden of being politicized, nationalized, or mythologized.

At the turn of the twenty-first century, giants occupied the imagination of occultists, neopagans, and nationalist writers. This article explores why those mythical colossi, a product of the pre-modern imagination, folklore, and childhood fantasy are still relevant to modern Tatars. More specifically, it centers on Fäüziyä Bäyrämova, whose fiction stands prominently in environmental public-school curricula. This inquiry provides a literary genealogy of Tatar eco-mythology, while nuancing the previous assumption in literary studies that in its evolution, the gigantic has moved away from enchantment to secularization. Unlike medieval Anglo-Saxon giants who embodied the sins of humanity or represented the uncivilized "other," Soviet giants were builders and guardians of Tatars' Islamic sacred geography, threatened by urbanization and secularization. In Bäyrämova's reinterpretation, they reappear not only as guardians of a nationalist cartography, but also as transmitters of Islamic reform and orthopraxy. In both Soviet and post-Soviet contexts, giants emerge as conduits of religious authority.

Economic development has been linked to a declining importance of religion. But alongside secularization, there has been an increased salience of religion in electoral politics. These seemingly contradictory trends can be understood by distinguishing between two dimensions of religiosity: religious belief and church attendance. We show that religious voting cleavages are strongest in democracies where there is religious cohesion, which means belief and practice go hand in hand. Voting cleavages require group members to have distinctive policy preferences and be politically engaged. Strong religious beliefs are associated with distinctive policy preferences (but not with political engagement), and church attendance is associated with political engagement. Thus, religious cohesion provides the key ingredients for a religious political cleavage. But what explains variation in religious cohesion in democracies? We find that religious cohesion increases with economic security. Thus, economic security can promote secularization, but also facilitate the religious cohesion associated with strong religious voting cleavages.

Studies on cultural divisions in Western European politics typically combine two different value divides. The first divide is moral traditionalism versus progressiveness, which pits the religious and the secular against each other on matters of procreation, family and gender roles. The second one is authoritarianism versus libertarianism, which captures the opposition between the high- and low-educated about basically secular attitudes towards matters of immigration and law and order. Since the first divide is religiously inspired and the second one is basically secular, this article systematically distinguishes between them and studies whether secularization in Western Europe affects them differently. We perform multilevel regression analysis using European Values Study data (four waves, 1981–2008) for 17 Western European countries. Our findings show that the divide between the religious and the secular about moral issues declines with secularization, while the divide between the high- and low-educated about secular issues becomes wider.

The research emphasized the political philosophy of Nurcholish Madjid, a contemporary Islamic scholar, who had a strong influence among the young scholars in Indonesia. The study aims to describe the philosophy of Islamic politics by Nurcholish Madjid particularly the concept of secularization and civil society. By using qualitative data, particularly the library research method through books and academic journal, the study resulted the idea of civil society had a root from Islamic citizen which was built by Prophet Muhammad SAW in Madina, 570 C. The civil society was translated into the term "Masyarakat Madani" which including some aspects: egality, respect to others, actively participating in the society, rely on law and justice, tolerance and pluralism, and deliberation. In order to explain his secularization philosophy, Nurcholish gave a justification from Islamic teaching through confession of faith (syahada), which told that people were free from various beliefs, then strengthen their belief to the real God.