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Journal articles on the topic 'Secular'

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Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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1

Brockway, Mark. "Home on Sunday, Home on Tuesday? Secular Political Participation in the United States." Politics and Religion 11, no. 2 (November 2, 2017): 334–63. http://dx.doi.org/10.1017/s175504831700061x.

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AbstractThe American religious landscape is transforming due to a sharp rise in the percentage of the population that is nonreligious. Political and demographic causes have been proffered but little attention has been paid to the current and potential political impact of these “nones,” especially given the established link between religion, participation, and party politics. I argue that the political impact of nonreligious Americans lies in an unexplored subset of the nonreligious population called committed seculars. Committed seculars de-identify with religion, they adopt secular beliefs, and join organizations structured on secular beliefs. Using a unique survey of a secular organization, the American Humanist Association, I demonstrate that committed seculars are extremely partisan and participatory, and are driven to participate by their ideological extremity in relation to the Democratic Party. These results point to a long-term mobilizing dimension for Democrats and indicate the potential polarizing influence of seculars in party politics.

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2

Iqtidar, Humeira. "The Islamic Secular." American Journal of Islam and Society 34, no. 2 (April 1, 2017): 59–62. http://dx.doi.org/10.35632/ajis.v34i2.765.

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Professor Sherman A. Jackson, an authority on Islamic legal and intellectualhistory, has claimed in this article that a particular form of the secular is internalto Islam. For him, the secular is primarily a manifestation of the differentiationof spheres of human life. The Islamic secular, he argues, is revealedthrough a close reading of the boundaries that the Sharia self-imposes uponits jurisdiction and that implicitly operationalizes a type of differentiation. Hisargument rests upon a distinction between Sharia and the wider religion ofIslam. This allows him to claim that the Sharia’s self-limitation supported arecognition of other modes of reasoning and argumentation within Islam, andthat it is this space of non-Sharia reasoning that constitutes the space of thesecular within Islam. Arguing for such a relationship between Sharia and thesecular, then, leads him to point out that the distinction between the Islamicand the Western seculars lays not so much in the substance, but in their function.In other words, substantively both versions of the secular seem to supportrational, empirical thought; however, in the case of Islam, the function of thesecular is not to reduce of religion.

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3

Vermeer, Paul. "Europe: secular or post-secular?" Journal of Empirical Theology 22, no. 2 (2009): 222–24. http://dx.doi.org/10.1163/092229309x12523874636548.

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4

Hübenthal, Christoph. "The Theological Significance of the Secular." Studies in Christian Ethics 32, no. 4 (August 5, 2019): 455–69. http://dx.doi.org/10.1177/0953946819868094.

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In this article, the notion of the secular is defended as a meaningful and relevant concept in order to determine the role of theological reasoning in the public sphere. For this purpose, in the first section, it is shown that John Duns Scotus already developed a provisional account of the secular and, moreover, provided it with a theological justification. The second section starts off with a brief sketch of the secular’s main characteristics as they can be deduced from Scotus’s account. Building on Thomas Pröpper, it is demonstrated how a transcendental analysis of freedom as the basic rationale of the secular brings to the fore a fundamental ethical principle as well as an idea of the secular’s ultimate destination. Theological reasoning in the public sphere or public theology, so it will be argued, aims primarily at making visible the ethical implications and the ultimate destination of the secular.

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5

Trethewey, Natasha. "Secular." Callaloo 19, no. 2 (1996): 360. http://dx.doi.org/10.1353/cal.1996.0097.

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6

Lecourt, Sebastian. "Secular." Victorian Literature and Culture 51, no. 3 (2023): 501–4. http://dx.doi.org/10.1017/s106015032300030x.

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This essay argues that secular is an important keyword for Victorian studies because it foregrounds the particularity of universal concepts. Victorian narratives of secularization and colonial regimes of religious toleration can all be shown to have roots in the Protestant conception of religion as private individual belief and voluntary association. They therefore raise the question of how and whether such political conceptions might transcend their particularist origins. To make this point I begin by exploring the difference between secularism and secularization as critical terms. I then suggest how the recent wave of work on secularism has illuminated the link between the two—namely, by showing how attempts to imagine a secular world in fact depend upon specific ideas of what religion is and where it belongs.

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7

MORRIS, CYNTHIA. "Secular, Means What?" Pediatrics 87, no. 3 (March 1, 1991): 414. http://dx.doi.org/10.1542/peds.87.3.414a.

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In Reply.— I would like to thank Dr Shaw for his catholic comments on the terminology in our article. Because the study population originated from both church and state institutions during a period of 16 years, we are confident that there were neither secular1 nor secular2 effects on survival.

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8

Hecker, Ingrid. "Religión, política y Estado: una mirada cultural comparativa." Si Somos Americanos 8, no. 2 (December 31, 2006): 13–25. http://dx.doi.org/10.61303/07190948.v8i2.288.

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El artículo se refiere a lo relevante de la conexión activa que existe en los Estados contemporáneos entre religión y política. Se intenta mostrar un acercamiento cultural comparativo de la relación “religión/Estado”. Se distinguen cuatro tipologías sociales en términos del tratamiento de libertades individuales, derechos humanos, responsabilidades colectivas y acciones represivas/no-represivas de parte del Estado. Estas son: a) Estados religiosos con una política religiosa; b) Estados seculares con una política secular;c) Estados religiosos con una política secular; y d) Estados seculares con una política religiosa

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9

berg-sørensen, anders. "Secular Agency in a Post-Secular Age?" European Political Science 13, no. 3 (May 2, 2014): 302–5. http://dx.doi.org/10.1057/eps.2014.10.

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10

Nakai, Hiroshi, and Hiroshi Kinoshita. "Secular perturbations of asteroids in secular resonance." Celestial Mechanics 36, no. 4 (August 1985): 391–407. http://dx.doi.org/10.1007/bf01227492.

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11

Hlaváček, Karel. "Adorno und Habermas im Vergleich: Vom Säkularismus zum Postsäkularismus?" Labyrinth 20, no. 1 (September 20, 2018): 143. http://dx.doi.org/10.25180/lj.v20i1.122.

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Adorno and Habermas: From Secularism to Post-Secularim? The article analyses the 'post-secular turn' in critical theory by comparing Jürgen Habermas' late philosophy with the philosophy of his predecessor Theodor W. Adorno. It poses the question to what extent can Habermas be seen as a post-secular theorist when setting his work against that of Adorno? Following Birgitte Schepelern Johansen, the author develop a concept of post-secularism as a move beyond the strict division between religion and non-religion, and apply the concept to the work of the two critical theorists in question. Finally, Adorno’s work is identified as a 'religious secularism’ and Habermas’ work as a 'post-secular secularism’. Thus, the author points out the ambivalence, which the alleged 'post-secular turn’ breeds, and suggest a reconsideration of the religious motives discovered in Adorno’s work.

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12

Stolz, Jörg, and Pascal Tanner. "Elements of a Theory of Religious-Secular Competition." Política & Sociedade 16, no. 36 (October 17, 2017): 295–323. http://dx.doi.org/10.5007/2175-7984.2017v16n36p295.

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Este artigo apresenta elementos básicos de uma teoria da competição religioso-secular ao nível individual. A teoria argumenta que, em muitas sociedades, os indivíduos podem escolher entre opções seculares e religiosas, criando uma situação de competição entre instituições religiosas e seculares. A competição entre fornecedores religiosos e seculares é influenciada por três fatores contextuais importantes: inovação, regulação e recursos. Oferecemos seis exemplos de estudos empíricos que demonstram que a teoria da competição religioso-secular explica fenômenos contrastantes como a diferença no sucesso da cura pela fé em países africanos e europeus, a mudança e diminuição da socialização religiosa na Suíça, as variações da frequência às igrejas nos EUA, a variação na atratividade dos mosteiros, a secularização tardia da Irlanda ou o sucesso das megaigrejas desde a década de 1970.

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13

Costa Oliveira, Juliano Cordeiro da. "Habermas e a Religião: por uma dialética da secularização." Kalagatos 13, no. 27 (May 25, 2017): 67–78. http://dx.doi.org/10.23845/kgt.v13i27.10.

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Este artigo tem como objetivo investigar a relação entre razão e religião no âmbito do que Jürgen Habermas chama hoje de sociedade pós-secular. Duas tendências, para ele, caracterizariam nossa época: a proliferação de imagens de mundo naturalistas e a influência política crescente também das ortodoxias religiosas, constituindo este diagnóstico um dos temas mais recentes da reflexão de Habermas. Ele busca, no entanto, um lugar intermediário entre o naturalismo cientificista e a religião, numa perspectiva crítica em relação a um caminho unilateral tanto da ciência como da religião. Para ele, cidadãos seculares e religiosos devem estar dispostos a se ouvirem reciprocamente nos debates públicos e a aprenderem uns com os outros. Segundo Habermas, começa a prevalecer, na sociedade pós-secular e não mais apenas secular, a ideia de que tanto as mentalidades religiosas quanto as seculares precisam se modificar de forma reflexiva, aprendendo as contribuições de uma e de outra para os diversos temas.

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14

Sabet, Amr G. E. "Formations of the Secular." American Journal of Islam and Society 23, no. 4 (October 1, 2006): 112–14. http://dx.doi.org/10.35632/ajis.v23i4.1585.

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This most interesting and ground-breaking study presents a Foucauldian andNietzschean genealogical tracing of the concept of the secular, workingback from the present to the contingencies that have coalesced to producecurrent certainties. It asks what an “anthropology of secularism” might looklike and examines the connection between the “secular” as an epistemic categoryand “secularism” as a political doctrine. Asad attempts to avoid thetrap of making pronouncements about secularism’s virtues and vices, irrespectiveof its origin, and to proffer instead an anthropological formulationof its doctrine and practice.According to the author, secularism is more than a mere separation ofreligious from secular institutions of government, for it presupposes newconcepts of religion, ethics, and politics; as well as the new imperativesassociated with them, and is closely linked to the emergence of the modernnation-state (pp. 1-2). In contrast to pre-modern mediations of nontranscendedlocal identities, secularism is a redefining, transcending, anddifferentiating political medium (representation of citizenship) of the self,articulated through class, gender, and religion (p. 5).Concomitantly, he questions the secular’s self-evident character evenwhen admitting the reality of its “presence” (p. 16). His main premise is that“the secular” is conceptually prior to the political doctrine of secularism, thesecular being that formation caused by a variety of concepts, practices, andsensibilities that have come together over time (p. 16). He concludes that the“secular” cannot be viewed as the “rational” successor to “religion,” butrather as a multilayered historical category related to the major premises ofmodernity, democracy, and human rights.Within the above introductory framework, the book’s seven chapters aredivided into three parts. The first part, comprising three chapters, explores theepistemic category of the secular. The following three chapters of part 2 ...

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15

Howard, Patricia, and Michael Talbot. "Secular Solos." Musical Times 147, no. 1897 (December 1, 2006): 114. http://dx.doi.org/10.2307/25434432.

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16

Garza, Monica. "Secular Santos." Afterimage 29, no. 6 (May 2002): 8–9. http://dx.doi.org/10.1525/aft.2002.29.6.8.

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17

Koppelman, Andrew. "Secular Purpose." Virginia Law Review 88, no. 1 (March 2002): 87. http://dx.doi.org/10.2307/1073973.

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18

Hansen, Alvin H. "Estancamiento secular." El Trimestre Económico 87, no. 348 (October 5, 2020): 1187–205. http://dx.doi.org/10.20430/ete.v87i348.1179.

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El crecimiento económico es impulsado por tres factores principales: innovación tecnológica, descubrimiento de nuevos recursos y aumento de población, al menos esto es lo que se había visto en la práctica durante el siglo XIX, pero fue refutado por los efectos económicos de las guerras mundiales y la Gran Depresión. Alvin H. Hansen estudia este contexto y plantea que existe un estancamiento secular originado por el cierre de las fronteras económicas, la lentitud del progreso técnico y el decrecimiento de la población. Argumenta que dicho decrecimiento disminuye inversiones y causa que los recursos se subutilicen y haya alto desempleo. Además, analiza algunas propuestas de solución, mientras resalta la importancia del papel de los economistas para actuar ante esta situación.

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19

Saint-Paul, Gilles. "Secular satiation." Journal of Economic Growth 26, no. 3 (June 7, 2021): 291–327. http://dx.doi.org/10.1007/s10887-021-09192-z.

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20

Somerville-Wong, Anastasia E. "Secular Liturgies." Secular Studies 1, no. 2 (October 10, 2019): 229–70. http://dx.doi.org/10.1163/25892525-00102005.

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Abstract This paper, by the founder of the UK based Secular Liturgies Network and Forum, explores the concept and purpose of secular liturgy, and the potential for liturgical events in modern secular societies. It examines the practice of writing secular liturgy, discusses potential contributions from atheists, agnostics, humanists and religious progressives, and considers the new pastoral roles that may evolve alongside a secular liturgies movement. The author argues that secular liturgies and liturgical events have the potential to enrich secular culture, nurture community, facilitate healthy social interaction, advance ethical thought, promote creative writing and other arts, and galvanise people in their efforts towards sustainability and the creation of cultures and environments of health.

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21

Grimshaw, Mike. "Secular Theology?" Bulletin for the Study of Religion 39, no. 3 (September 25, 2010): 63–75. http://dx.doi.org/10.1558/bsor.v39i3.007.

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A response from an antipodean perspective to the discussion on Secular theology conducted in the CSSR Bulletin April-September 2008. The article enages with the essays on secular theology, suggests the use of para- as a prefeix rather than post- for 'post-secular' and further suggests rethinking secular theology as a series of approaches in common with critical theory. It argues for a rethinking of secular theology as a series of approaches perhaps best conducted from the social sciences.

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22

Ball, Philip. "Secular science." Nature Materials 2, no. 7 (July 2003): 442. http://dx.doi.org/10.1038/nmat933.

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23

Diamond, David. "Secular Fielding." ELH 85, no. 3 (2018): 691–714. http://dx.doi.org/10.1353/elh.2018.0025.

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24

Mahmood, S. "Secular Imperatives?" Public Culture 20, no. 3 (October 1, 2008): 461–65. http://dx.doi.org/10.1215/08992363-2008-006.

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25

Pellegrini, Ann. "Feeling secular." Women & Performance: a journal of feminist theory 19, no. 2 (July 2009): 205–18. http://dx.doi.org/10.1080/07407700903034170.

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26

Lofton, Kathryn. "‘Secular shadowboxing’." Critical Research on Religion 1, no. 2 (July 16, 2013): 214–20. http://dx.doi.org/10.1177/2050303213490101.

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27

Walter, Tony. "Secular Funerals." Theology 92, no. 749 (September 1989): 394–402. http://dx.doi.org/10.1177/0040571x8909200507.

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28

O'Rourke, Kevin Hjortshøj. "Secular stagnation." Critical Quarterly 57, no. 4 (December 2015): 105–8. http://dx.doi.org/10.1111/criq.12235.

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29

Clark, Justin Tyler. "Secular Spirits." Reviews in American History 47, no. 2 (2019): 204–8. http://dx.doi.org/10.1353/rah.2019.0030.

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30

Gungwu, Wang. "Secular China." China Report 39, no. 3 (August 2003): 305–21. http://dx.doi.org/10.1177/000944550303900301.

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31

Haywood Rolling, James. "Secular Blasphemy." Qualitative Inquiry 14, no. 6 (June 27, 2008): 926–48. http://dx.doi.org/10.1177/1077800408318319.

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32

Campos, Paul F. "Secular Fundamentalism." Columbia Law Review 94, no. 6 (October 1994): 1814. http://dx.doi.org/10.2307/1123180.

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33

Devji, Faisal. "Secular Islam." Political Theology 19, no. 8 (July 5, 2018): 704–18. http://dx.doi.org/10.1080/1462317x.2018.1493974.

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34

Huber, Nicholas. "Secular Proletarianization." Theory & Event 22, no. 2 (April 2019): 417–35. http://dx.doi.org/10.1353/tae.2019.0026.

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35

Bauman, Whitney A. "The Theology of the Secular and Secular Theologies?" Dialog 54, no. 4 (December 2015): 313–14. http://dx.doi.org/10.1111/dial.12201.

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36

Beaudoin, Thomas. "Rethinking the Secular - IV. Asad on the Secular." Horizons 35, no. 2 (2008): 349–54. http://dx.doi.org/10.1017/s0360966900011130.

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37

Thalén, Peder, and David Carlsson. "Teaching Secular Worldviews in a Post-Secular Age." Religion & Education 47, no. 3 (July 1, 2020): 243–56. http://dx.doi.org/10.1080/15507394.2020.1785811.

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38

Reyes, MSBS*, Melanie. "A Comparative Study of Sacred Bonds in Institutes of Consecrated Life." philippiniana Sacra 54, no. 162 (May 1, 2019): 219–40. http://dx.doi.org/10.55997/ps2001liv162a1.

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In the course of history, different forms of consecrated life have emerged in the Church. Two of these, the religious and consecrated seculars, are recognized in the 1983 Code as Institutes of Consecrated life. Although distinct from one another, members of these institutes assume the practice of the evangelical counsels through vows or other sacred bonds. Religious take public vows whereas consecrated seculars have private vows, oaths, promises or consecration binding in conscience. The article compares and contrasts the vows of religious institutes and the vows or other sacred bonds of secular institutes with regard to their juridical nature and juridical effects on the canonical status of a person in the Church, on the status of the person in relation to the Institute and on the practice of the evangelical counsels and then identifies the implications of the distinction. The article concludes with some proposed practical matters for consideration, and some issues for clarification, particularly in relation to the nature of secular consecration.

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39

Broyde, Michael J. "Religious Values in Secular Institutions?" Journal of Law, Religion and State 10, no. 1 (September 14, 2022): 53–85. http://dx.doi.org/10.1163/22124810-10010002.

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Universities that are incorporated under a secular charter face a number of challenges in claiming religious exemptions or religious character. These secularly chartered but religiously motivated universities (SCbRMU) often are attempting to get the best of both worlds, by maintaining entitlement to government funding that is exclusive to secular entities while also claiming religious protections. In this paper, Yeshiva University (yu) is used as a case study of the difficulties faced by these institutions. yu has been sued by a group of students and alumni for refusing to authorize an official lgbt club, and yu has argued that it is entitled to a religious exemption from New York City anti-discrimination laws. This paper discusses the history of yu and its relationship with lgbt rights, as well as relevant case law concerning religious education, discrimination on the basis of sexual orientation, and religious exemptions. The paper concludes with a discussion of the legal options a SCbRMU has when faced with these issues, including shedding part of its identity (either the religious or the secular), maintaining the status quo, and defiance. Ultimately, none of the options are ideal for such an institution, and the nature of the conflict for yu, when discrimination against funding religious institutions leads to the financial need for a secular charter, and the school’s secular status then leads to difficulty receiving a religious exemption from anti-discrimination laws, show that society is not tolerant of ambiguity in this scenario, and institutions are better served if they avoid these contradictions.

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40

O'Connell, Maureen. "Rethinking the Secular - II. Theology in A Secular Age." Horizons 35, no. 2 (2008): 334–43. http://dx.doi.org/10.1017/s0360966900011117.

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41

Keysar, Ariela. "Secular Americans and Secular Jewish Americans: Similarities and Differences." Contemporary Jewry 30, no. 1 (July 29, 2009): 29–44. http://dx.doi.org/10.1007/s12397-009-9018-7.

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42

Felch, Susan M. "Secular and Post-secular in China and the West." Christianity & Literature 68, no. 1 (November 15, 2018): 68–73. http://dx.doi.org/10.1177/0148333118791840.

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Ping-cheung Lo’s reading of Yang Huilin’s oeuvre, particularly his early work, argues that Yang’s theological discourse is a means of ushering secularism into China rather than, as is the case with western postsecularity, reversing the course of secularism. In light of that claim, this article explores the dynamics of “theology,” “religion,” and “Christianity” as these terms are deployed in Yang’s work and probes possible points of intersection, as well as contrast, with postsecular literary theory in the West.

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43

Fox, Jonathan. "How secular and religiously free are Europe’s “secular” states?" International Journal for Religious Freedom 16, no. 2 (December 14, 2023): 27–55. http://dx.doi.org/10.59484/jhhg4886.

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This study uses data from the Religion and State (RAS) project to examine the extent to which 43 European states are, in fact, secular and religiously free. I find that these European states engage in substantial levels of support for religion, regulation, restriction, and control (RRC) of the majority religion, and government-based discrimination (GRD) against religious minorities. This is true of both countries in Europe with official religions and those which declare separation of religion and state (SRAS) in their constitutions. This demonstrates a distinctly European pattern of state-religion relations that is influenced in no small part by anti-religious forms of secularism.

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44

Gaede Neto, Rodolfo, João Henrique Stumpf, and Daniel Pagung. "FÉ E POLÍTICA EM MARTIM LUTERO." PARALELLUS Revista de Estudos de Religião - UNICAP 11, no. 27 (October 12, 2020): 257. http://dx.doi.org/10.25247/paralellus.2020.v11n27.p257-273.

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O artigo busca identificar interpretações e interações de Martim Lutero com a política institucional de seu tempo, a partir da análise de alguns de seus escritos, em especial seu comentário ao Magnificat de Maria e do escrito Da Autoridade Secular. Na Idade Média, era inconcebível pensar Igreja e sociedade separadamente. Essa íntima relação entre o poder da Igreja e o poder político da época e a respectiva relação do reformador com os dois poderes o levou a refletir sobre a relação entre política e Igreja na sociedade. Tais reflexões estão contempladas em alguns de seus escritos. O presente artigo analisa de forma mais sistemática dois deles. Na interpretação do Magnificat, Lutero exortou as autoridades seculares a olharem para os pobres e marginalizados, buscando o bem comum ao invés de seus próprios interesses ou dos grupos já favorecidos economicamente. No escrito Da Autoridade Secular, orienta as autoridades seculares a agirem cristãmente, identificando os limites e incumbências de sua ação na sociedade. Afirma que a autoridade secular não deve decidir sobre questões de fé,; tampouco, a Igreja deve almejar decidir sobre questões que competem ao poder político. As teses defendidas pelo reformador mostram-se extremamente atuais e proféticas diante da realidade política brasileira e do respectivo papel das igrejas nesse cenário.

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45

Nissen, Ricko Damberg, and Aida Hougaard Andersen. "Addressing Religion in Secular Healthcare: Existential Communication and the Post-Secular Negotiation." Religions 13, no. 1 (December 30, 2021): 34. http://dx.doi.org/10.3390/rel13010034.

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This article aims to understand why religion has proven difficult to address in secular healthcare, although existential communication is important for patients’ health and wellbeing. Two qualitative data samples exploring existential communication in secular healthcare were analyzed following Interpretative Phenomenological Analysis, leading to the development of the analytical constructs of ‘the secular’ and ‘the non-secular’. The differentiation of the secular and the non-secular as different spheres for the individual to be situated in offers a nuanced understanding of the physician–patient meeting, with implications for existential communication. We conceptualize the post-secular negotiation as the attempt to address the non-secular through secular activities in healthcare. Employment of the post-secular negotiation enables an approach to existential communication where the non-secular, including religion, can be addressed as part of the patients’ life without compromising the professional grounding in secular healthcare. The post-secular negotiation presents potential for further research, clinical practice, and for the benefit of patients.

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46

Jackson, Sherman A. "The Islamic Secular." American Journal of Islam and Society 34, no. 2 (April 1, 2017): 1–38. http://dx.doi.org/10.35632/ajis.v34i2.184.

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It is common to assume an inherent conflict between the substance of the category “religion” and the category “secular.” Given its putative rejection of the separation between the sacred and the profane, this conflict is presumed to be all the more solid in Islam. But even assuming Islam’s rejection of the sacred/profane dichotomy, there may be other ways of defining the secular in Islam and of thinking about its relationship with the religion. This is what the present essay sets out to do. By taking Sharia as its point of departure, it looks at the latter’s self-imposed limits as the boundary between a mode of assessing human acts that is grounded in concrete revelational sources (and/or their extension) and modes of assessing human acts that are independent of such sources, yet not necessarily outside God’s adjudicative gaze. This non-shar‘ī realm, it is argued, is the realm of the “Islamic secular.” It is “secular” inasmuchas it is differentiated from Sharia as the basis for assessing human acts. It remains “Islamic,” however, and thus “religious,” in its rejection of the notion of proceeding “as if God did not exist.” As I will show, this distinction between the shar‘ī and the nonshar‘ ī has a long pedigree in the Islamic legal (and theological) tradition. As such, the notion of the Islamic secular is more of an excavation than an innovation.

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Marusek, Sarah. "Beyond Secular Liberalism." American Journal of Islam and Society 35, no. 1 (January 1, 2018): 1–30. http://dx.doi.org/10.35632/ajis.v35i1.276.

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While many scholars have focused on questions of non- or post-secularity vis-à-vis the “modern nation state,” fewer have asked what kind of decolonial redemption is possible under global neoliberal capitalism today. This is precisely the question I seek to address in this article by analyzing the contemporary ideas and practices of the charities affiliated with what is collectively known as the Islamic resistance movement in Lebanon. Based on almost two and a half years of ethnographic fieldwork in Lebanon on the charities affiliated with the three main Shi'i activist movements loosely comprising the Islamic resistance movement—Hizbullah, al-Mabarrat Association, and Imam al-Sadr Foundation—I describe how all three are selectively resisting some aspects of secular liberalism while accepting others. However, by employing a decentered approach to my analysis, I also highlight how their negotiation with secular liberalism is on their own terms, thus ultimately presenting a challenge to Western hegemony. These charities employ multiple conceptions of rationality, including religious rationality and a range of liberal and even neoliberal economic principles; but by centering their project on faith, Islam, and resistance, these charities reproduce what I call “resistance subjectivities,” allowing the Islamic resistance movement to present unique challenges to Western secular modernity.

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Vizcaíno. "Secular Decolonial Woes." Journal of Speculative Philosophy 35, no. 1 (2021): 71. http://dx.doi.org/10.5325/jspecphil.35.1.0071.

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Branch, Lori. "Coda: Secular Subjects." Iowa Journal of Cultural Studies 7, no. 1 (2005): 129–36. http://dx.doi.org/10.17077/2168-569x.1066.

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Jespers, Frans, David Kleijbeuker, and Yentl Schattevoet. "Qualifying Secular Sacralizations." Implicit Religion 15, no. 4 (February 19, 2013): 533–51. http://dx.doi.org/10.1558/imre.v15i4.533.

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