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Academic literature on the topic 'Seculariam'

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Published: 26 July 2024

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Journal articles on the topic "Seculariam"

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Manzoor, Parvez. "Desacralizing Secularism." American Journal of Islam and Society 12, no. 4 (January 1, 1995): 545–59. http://dx.doi.org/10.35632/ajis.v12i4.2356.

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No Muslim endeavor to face the intellectual challenge of the westerntradition can afford to ignore the critical discourse of postmodernism orfail to recognize the Nietzschean claim about truth's complicity withpower. Secularism as truth, as doctrine, therefore, cannot be separatedfrom the theory and practice of secular power. As the praxis of statecraft,secularism claims universal sovereignty, and as the theoriu of history, itsubordinates all religious and moral claims to its own version of the truth.The secularist enterprise, furthermore, has been immensely successful intransforming the historical order of our times. But as such, it is a subjectproper to the discipline of (political) history and merits the Muslim scholar'sfullest attention there.Secularism as a doctrine, as an -ism, on the other hand, falls squarelywithin the province of philosophy and the history of ideas. In order toapprehend. the secularist gospel and its discontents, one needs to contemplate,as it were, the ideational visage of secularism. It is this aspect of secularism-the mask of truth worn by the secularist will-to-power-that thepresent article intends to uncover. Thus, the secularism that is examinedhere is not a sociological theory but rather a philosophical paradigm, notan empirical fact but rather an ideological axiom. This survey is dividedfurther into two parts: secularizing theories in sociology and politics fromthe focus of the present essay. Secularism in philosophy, theology, and sciencewill be treated in the second installment.Secularism or Sacralization?Secularism, like any darling child, has many names. In contemporaryliterature it is presented (either humbly) as a rejection of ecclesiasticalauthority, a model for pluralism, a theory of society, a doctrine ofgovernance or (augustly) as a philosophy of history, a creed of atheism,an epistemology of humanism, or (even more grandiosely) as a metaphysicsof immanentism that corresponds to the ultimate scheme ofthings. Within the academic discourse, it is also customary to accord itan almost Socratic definition and to distinguish its various manifestationsas a process of history (seculurizution), a state of mind and culture(secularity), and a theory of truth (secularism). (One may note the close ...
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Darwish, Housamedden. "The Pioneering Formulation of the Concepts of Secularity and Secularism in the Arab-Islamicate World(s): Butrus al-Bustani’s The Clarion of Syria." Religions 14, no. 3 (February 21, 2023): 286. http://dx.doi.org/10.3390/rel14030286.

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This paper critically discusses the pioneering formulation of secularity and secularism in the Arab-Islamicate world(s) found in Butrus al-Bustani’s The Clarion of Syria (1860–1861). This discussion is conceptually based on the distinction between ‘secularity’ as an analytical concept, and ‘secularism’ as a normative and ideological concept. Here, secularity is understood to refer to (structural) distinctions, whether practical or theoretical or cognitive, between the religious and the non-religious. Secularism refers to the ideological promotion of such a differentiation and distinction between religion and, in particular, politics or the state. This paper provides a conceptual analysis of secularity, secularism, and secularization, highlighting the differences between them, as well as the epistemological and methodological requirements for drawing a distinction between them in modern and contemporary Arab thought. It also reflects on the linguistic and historical context, looking at the concepts of secularity and secularism in Arab thought prior to al-Bustani’s The Clarion of Syria.
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Redondo, Gonzalo. "Secularidad y secularismo." Ius Canonicum 27, no. 53 (February 9, 2018): 119–41. http://dx.doi.org/10.15581/016.27.18362.

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Sikhimbayeva, Damira, Lesken Shyngysbayev, and Inkar Nurmoldina. "FOUNDATIONS OF SECULARITY: GLOBAL EXPERIENCE AND KAZAKHSTAN." Central Asia and The Caucasus 22, no. 1 (March 23, 2021): 098–105. http://dx.doi.org/10.37178/ca-c.21.1.09.

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The paper examines the methodological approaches and the conceptual foundations used to assess the degree of secularity in Western political thought. The concepts of secularity and secularism appear and develop due to historical, social, economic and cultural specifics of each particular society, and different factors, social transformations and the changing role of religion in public space among them, revise the content of these concepts. The paper discusses two main trajectories of such changes in the correlations between religion and politics that contributed to the development of secularity models as they are known today. It offers a clear interpretation of the concepts of secularity, the secularity principle, secularism and secularization and an analysis of the main models and interpretations of secularism and the socio-political factors that affect each of the secularity models. The contemporary religious situation and religious politics of Kazakhstan, as well as the political experience of identifying the principles and criteria of secularity in the republic that synthesizes foreign experience and the specific features of interpretation of secularity inside the country are reflected in the paper.
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PABST, ADRIAN. "The secularism of post-secularity: religion, realism, and the revival of grand theory in IR." Review of International Studies 38, no. 5 (December 2012): 995–1017. http://dx.doi.org/10.1017/s0260210512000447.

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AbstractHow to theorise religion in International Relations (IR)? Does the concept of post-secularity advance the debate on religion beyond the ‘return of religion’ and the crisis of secular reason? This article argues that the post-secular remains trapped in the logic of secularism. First, a new account is provided of the ‘secularist bias’ that characterises mainstream IR theory: (a) defining religion in either essentialist or epiphenomenal terms; (b) positing a series of ‘antagonistic binary opposites’ such as the secularversusthe religious; and (c) de-sacralising and re-sacralising the public square. The article then analyses post-secularity, showing that it subordinates faith under secular reason and sacralises the ‘other’ by elevating difference into the sole transcendental term. Theorists of the post-secular such as Jürgen Habermas or William Connolly also equate secular modernity with metaphysical universalism, which they seek to replace with post-metaphysical pluralism. In contrast, the alternative that this article outlines is an international theory that develops the Christian realism of the English School in the direction of a metaphysical-political realism. Such a realism binds together reason with faith and envisions a ‘corporate’ association of peoples and nations beyond the secularist settlement of Westphalia that is centred on national states and transnational markets. By linking immanent values to transcendent principles, this approach can rethink religion in international affairs and help revive grand theory in IR.
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Zuckerman, Phil. "Commentary on Secularism: The Basics." Secular Studies 5, no. 1 (April 25, 2023): 48–52. http://dx.doi.org/10.1163/25892525-bja10045.

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Abstract Berlinerblau’s latest work, Secularism: The Basics, is a thoughtful, insightful, brilliant, and accessible introduction to political secularism—full of global examples, relevant controversies, and ten core principles that underly the entire secularist phenomenon.
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Hood, Ralph W. "Secularism & Secularity: Contemporary International Perspectives." International Journal for the Psychology of Religion 18, no. 4 (November 10, 2008): 353–55. http://dx.doi.org/10.1080/10508610802258444.

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Fokas, Effie. "Secularism and secularity: Contemporary international perspectives." Culture and Religion 11, no. 2 (June 2010): 163–69. http://dx.doi.org/10.1080/14755611003688019.

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Scharffs, Brett G. "Four Views of the Citadel: The Consequential Distinction between Secularity and Secularism." Religion & Human Rights 6, no. 2 (2011): 109–26. http://dx.doi.org/10.1163/187103211x576062.

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AbstractIn this article I want to suggest that there is an important, perhaps critical, distinction between secularity and secularism—in particular, that one concept is a fundamental component of liberal pluralism and a bastion against religious extremism, and that the other is a misguided, even dangerous, ideology that may degenerate into its own dystopian fundamentalism. As a means of advancing this suggestion, I propose to view the distinction between secularity and secularism from four vantage points, each of which I will call a view of the citadel.
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Beltramini, Enrico. "The Crisis of Indian Secularism." Exchange 50, no. 3-4 (December 14, 2021): 289–308. http://dx.doi.org/10.1163/1572543x-12341603.

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Abstract In this paper I suggest that Roman Catholic theologians in India take a second look at the distinction between western and Indian secularisms. Blurring the lines between western and Indian secularisms may help the theological reflection on the so-called crisis of Indian secularism. The key point is the non-ontological, historical character of secularism. A look at the growing literature on western post-secularization, in fact, may offer some suggestions about how to deal with the nationalist mooring of Hindutva philosophy. A possibility exists that both the West and India are eventually entering simultaneously, but not necessarily on the same terms, a post-secular phase.
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Dissertations / Theses on the topic "Seculariam"

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Santana, Rafael Alves de. "Habermas e o debate em torno do secularismo: implicações para o lugar da religião na esfera pública." Universidade do Estado do Rio de Janeiro, 2013. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=7165.

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A presente dissertação tem como objetivo principal investigar o conceito de pós-secularismo na filosofia de Jürgen Habermas. Para tanto, buscamos compreender como a religião aparece ao longo da construção do pensamento habermasiano, pontuando as diversas revisões feitas pelo filósofo e suas escolhas metodológicas, que resultaram numa mudança de perspectiva sobre o papel da religião na esfera pública das sociedades contemporâneas. A discussão de Jürgen Habermas se insere num debate mais amplo sobre o reexame do conceito de secularismo, envolvendo não apenas a filosofia, mas a ampla gama das ciências humanas e sociais. Assim, procuramos apresentar o contexto geral desse debate e os principais interlocutores com quem ou contra quem Habermas constrói sua argumentação. Por fim, tentamos mostrar de que maneira as revisões feitas por Habermas nos seus últimos escritos a respeito da religião, bem como a apropriação do conceito de sociedades pós-seculares, se enquadram na moldura geral da teoria habermasiana, principalmente dentro da estrutura do agir comunicativo e da política deliberativa.
This dissertation aims at investigate the concept of post-secularism in the philosophy of Jürgen Habermas. The work seeks to understand how religion appears throughout the construction of Habermas's thinking, pointing out the different revisions made by the philosopher and his methodological choices, which resulted in a change of perspective about the role of religion in the public sphere of contemporary societies. The Habermasian discussion is part of a broader debate on the revision of the concept of secularism, involving not only Philosophy, but the wide range of humanities and social sciences. Thus, this dissertation presents a general context of this debate and its main interlocutors with whom or against whom Habermas builds his argument. Finally, this work tries to show how the revisions made in his last writings concerning religion, as well as the appropriation of the concept of post-secular societies, fall into the general framework of Habermas theory, especially within the framework of communicative action and deliberative politics.
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Wegert, Ute. "Die Säkularismus-Debatte in Indien: Indigene Tradition oder hegemoniales Konzept?" Doctoral thesis, Universitätsbibliothek Leipzig, 2015. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-184141.

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Säkularismus ist in Indien spätestens seit den Assembly Debates Ende der 1940er Jahre ein Schlüsselbegriff in öffentlichen Debatten und ein zentraler Wert der Verfassung und der nationalen Identität. Als Gegenkonzept zu Kommunalismus, insbesondere Hindunationalismus, und Gewalt wird Säkularismus in Indien vorrangig als Toleranz und equal respect for all religions konzipiert. Die akademische Debatte über Säkularismus erscheint in Indien ausgesprochen normativ, emotional und politisiert. In der von mir untersuchten Kontroverse, die um die Frage kreist, inwieweit es sich bei der Kategorie Säkularismus um ein hegemoniales, westliches Konzept oder eine indigene Tradition handele, stehen sich zwei Lager oder „Clans“ gegenüber. Während die postkolonialistischen Säkularismus-Kritiker T.N. Madan und Ashis Nandy diese in ihren Augen fremde, imperiale Kategorie ablehnen und Säkularismus in Indien als gescheitert betrachten, unternehmen die Säkularismus-Befürworter Rajeev Bhargava und Romila Thapar den Versuch, säkulare Wurzeln in der indischen Tradition zu rekonstruieren und Säkularismus damit in Indien anschlussfähig zu machen. Interessanterweise beziehen sich alle vier Wissenschaftler in ihren Texten auf die tolerante Religionspolitik des Maurya-Königs Ashoka (3. Jh. v. Chr.) und des Mogulherrschers Akbar (16. Jh. n. Christus). Während Bhargava und Thapar darin eine Art Proto-Säkularismus sehen, geht es Nandy und Madan darum, die indische Toleranztradition von der Vorherrschaft der Säkularismuskategorie zu befreien. Ihnen schwebt eine tolerante „ghandianische“ Staatspolitik vor, die nicht unter dem Label Säkularismus läuft, sondern auf alten, indischen Traditionen und der gelebten, auf Religion basierenden Toleranz des Volkes gründet. Alle vier Wissenschaftler bekennen sich in ihren Texten über den Säkularismus explizit zu ihren politischen Positionen und verstehen sich gleichzeitig als Wissenschaftler und Aktivisten. Beide Lager, sowohl Madan und Nandy, als auch Thapar und Bhargava, engagieren und echauffieren sich in der Kontroverse über Säkularismus und die Anwendbarkeit dieses Konzepts im indischen Kontext in einem bemerkenswerten Ausmaß. Ziel meiner Arbeit ist es, Antworten auf die Frage zu finden, weshalb die untersuchte Debatte so hochgradig emotional ausfällt und was die Wissenschaftler antreibt, so leidenschaftlich am Säkularismus festzuhalten oder diese Kategorie genauso vehement abzulehnen.
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Jones, Conner Douglas. "Secularism: A Measure of Explicit Agreement With Assumptions of Secularism (MEAAS)." BYU ScholarsArchive, 2021. https://scholarsarchive.byu.edu/etd/9225.

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Values are inherent within cultures, relationships, and many other systems, however, little study has been done on the extent to which individuals may explicitly agree with the metaphysical assumptions that much of psychological science relies upon. Psychological science, which uses scientific methodology, is a trusted source of knowledge for many students. Scientific methodology is conceptually linked to assumptions of naturalism, which makes claims about the truth of reality. These naturalistic assumptions pertain to ideas of disenchantment, which describe the world as free from any transcendent quality. These same ideas have become popular among people of the Western world and are foundational to the worldview of secularism. Accessing whether, and to what extent, individuals explicitly agree or disagree with ideas of disenchantment inherent within secularism may help to better understand relationships between cultural, educational, and spiritual beliefs, and the underlying presumptions of psychological science. A measure of 30 items in length was created in order to evaluate the extent to which individuals agree with statements about some of the foundational assumptions of secularism as it relates to naturalism. A random sample of online participants (N=395) completed the items through an online survey platform. A 1-factor model provided sufficient statistical fit for the data, suggesting that items appeared to support the idea that this measure addresses attitudes of secularism, however no claims on the validity of the measure in the current study can be made. Suggestions for future study are provided.
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Oliveira, Juliano Cordeiro da Costa. "Secularismo e religiÃo na democracia deliberativa de Habermas : da pragmÃtica ao dÃficit ontolÃgico e metafÃsico." Universidade Federal do CearÃ, 2017. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=19417.

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O problema a ser levantado nesta tese à que hÃ, em JÃrgen Habermas, um dÃficit ontolÃgico (a falta de uma teoria dos entes) e metafÃsico (a falta de uma teoria do Ser) em sua filosofia. O pensamento de Habermas se reduziria à pragmÃtica, nÃo deixando espaÃo para o aprofunda-mento de questÃes ontolÃgicas e metafÃsicas, que o prÃprio Habermas sugere implicitamente, embora sem aprofundar, por se manter fiel ao seu pensamento pÃs-metafÃsico. Quais as consequÃncias disso para sua proposta de um diÃlogo entre secularismo e religiÃo na democracia deliberativa e mesmo para sua anÃlise do fenÃmeno religioso? O dÃficit ontolÃgico e metafÃsico, analisado primeiramente na filosofia teÃrica, em Verdade e justificaÃÃo, percorreria igual-mente sua filosofia polÃtica, à medida que Habermas nÃo reflete acerca do carÃter universal do bem na sua defesa da Ãtica do justo. Finalmente, o dÃficit ontolÃgico e metafÃsico alcanÃaria tambÃm sua anÃlise dos discursos religiosos, restritos à pragmÃtica, apesar de Habermas reconhecer a importÃncia das religiÃes, quando traduzem suas intuiÃÃes essenciais para uma linguagem pÃblica e secular. Puntel, nesse sentido, coloca uma questÃo teÃrica, que o leva a afirmar, com razÃo, que a metafÃsica à a instÃncia em que se articula o conteÃdo da religiÃo. Como o problema de Habermas à puramente pragmÃtico, isto Ã, como tornar possÃvel um diÃ-logo entre crentes e nÃo crentes, ele nÃo leva em consideraÃÃo a dimensÃo metafÃsica da religiÃo, mas apenas seu conteÃdo Ãtico. Nesse contexto, à essencial distinguir claramente duas questÃes que aparecem em Habermas: 1) um problema teÃrico: Habermas aceita a centralidade da linguagem numa teoria, embora possua uma anÃlise unilateral da linguagem, por reduzi--la a uma anÃlise da dimensÃo pragmÃtica; 2) um problema prÃtico: como à possÃvel a convivÃncia entre crentes e nÃo crentes numa sociedade pluralista e democrÃtica? Dessa forma, em Habermas, diversas questÃes podem ser avaliadas tanto à luz da filosofia como da sociologia. Contudo, tal fato traz tambÃm uma sÃrie de confusÃes nÃo apenas do prÃprio Habermas como igualmente de seus intÃrpretes e crÃticos, uma vez que as questÃes, sejam elas filosÃficas ou sociolÃgicas, sÃo postas como sendo de mesmo tipo. Um exemplo disso à o tema da religiÃo, que ora aparece a partir de um ponto de vista sociolÃgico de uma teoria da sociedade, ora a partir de um viÃs filosÃfico e propriamente teÃrico. Este trabalho, contudo, encontra-se no Ãmbito estritamente filosÃfico, haja vista que haveria um dÃficit ontolÃgico e metafÃsico na sistemÃtica do pensamento de Habermas, tendo consequÃncias em sua anÃlise limitada do fenÃmeno religioso, restrito à dimensÃo pragmÃtica da linguagem.
The problem to be raised in this thesis is that there is, in JÃrgen Habermasâ philosophy, an ontological deficit (a lack of a theory of the beings) and also a metaphysical dÃficit (the lack of a theory of the Being). Habermasâs thinking would, as far as we are concerned, be reduced to pragma- tics, leaving no room to the deepening of ontological and metaphysical questions, which Habermas himself implicitly suggests, although without further elaboration, for remaining faithful to his post-metaphysical thinking. Anyway, what are the consequences of such thinking for his proposal of a dialogue between secularism and religion in the deliberative democracy and even for his analysis of a religious phenomenon? The ontological and metaphysical deficit, first analyzed in the theoretical philosophy, in Truth and justification, would equally run its political philosophy, once Habermas does not reflect on the universal character of the good, in his defense of the ethics of the righteous. Finally, the ontological and metaphysical deficit would also reach its analysis of religious discourses, restricted to pragmatics, although Habermas recognizes the importance of religions when they translate their essential intuitions into a public and secular language. Puntel, in this sense, highlights a theoretical question, which leads him to rightly affirm that metaphysics is the instance in which the contents of religion is articulated. Since Habermasâ problem is purely pragmatic, that is, how to enable a dialogue between believers and non-believers, he does not take into account the metaphysical dimension of religion, but only its ethical contents. It is essential, in this context, to clearly distinguish two questions that appear in Habermas. 1) A theoretical problem: Habermas accepts the centrality of the language in a theory, although it has a unilateral analysis of the language, by reducing it into an analysis of the pragmatic dimension of the language; 2) A practical problem, he wonders: How may coexistence between believers and non-believers in a pluralistic and democratic society be possible? Thus, in Habermas, several questions can be eva-luated both in the light of philosophy and sociology. However, this fact also brings a series of confusions not only of Habermasâ himself, but also of his interpreters and critics, since the questions, no matter wheather they are philosophical or sociological, they are exposed as being of the same type. An example of such theme is religion, which now appears from a sociological point of view of a theory of society, sometimes through a philosophical and properly theoretical bias. Our work, however, is strictly philosophical, once in our view there would be an ontological and metaphysical deficit in Habermasâ ways of thinking, with consequences in his limited analysis of the religious phenomenon, restricted to the pragmatic dimension of the language.
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Lysén, Jan. "Ett postsekulärt Sverige?" Thesis, Högskolan Dalarna, Religionsvetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:du-33538.

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Religionens synlighet i en global värld och krav på politiskt inflytande är föremål för debatt och forskning. Ett av forskningsfälten är revideringen av sekulariseringsteorin som öppnat för en avprivatisering av religionen i det civila samhället, där den kan utgöra en motkraft mot totalitära rörelser, kritik av kapitalismen avigsidor som konsumism och en fördjupad diskussion om existentiella frågor. I Sverige är Joel Halldorf - liberal krönikör, akademisk forskare och kristen – en förespråkare för postsekultärt förhållningssätt till den religiösa diversifieringen med grund i migrationen. Undersökningen inriktas på hur Halldorf utifrån sina olika roller argumenterar för religionen ökade inflytande i samhället. En grund för Halldorfs argumentation är en funktionell religionsdefinition som låter Halldorf betona religionernas förmåga att till gemenskap och organisation i föreningar. Halldorfs tankar har mött motstånd från delar av den liberala pressen varför detta motstånd kommer att korreleras mot Halldorfs olika roller i den här uppsatsen.
The visibility of religion in a global world and demands for political influence are subject to debate and research. One of the fields of research is the revision of the theory of secularism which has opened to the de-privatization of religion in civil society, where it can constitute a counterforce against totalitarian movements, criticism of capitalism downsides to consumerism and an in-depth discussion of existential issues. In Sweden, Joel Halldorf - Liberal columnist, academic scientist and Christian - is an advocate of post-secularistic approach to religious diversification based on migration. The survey focuses on how Halldorf based on his different roles argue for religion increased influence in society. A basis for Halldorf's argumentation is a functional definition of religion that allows Halldorf to emphasize the ability of religions to fellowship and organization in associations. Halldorf's thoughts have met resistance from parts of the liberal press why this resistance will be correlated to Halldorf's different roles.
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Baker, Joseph O. "Perceptions of Science and American Secularism." Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etsu-works/499.

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Theorized links between science and secularism are prevalent in classic sociological thought. More recently, scholars have critiqued these frameworks as oversimplified and empirically untenable. In response to such criticisms, contemporary researchers typically overlook or actively argue against links between science and secularism. This study analyzes data from a random, national survey of adults to examine the empirical connections between perceptions of science and secular identities in the United States. Analyses demonstrate that perceptions of science correlate strongly with American secularism, particularly among atheists and agnostics. Additionally, politicized views of science help account for the previously documented relationship between political and secular identities in the United States. A perspective drawing on the sociology of culture and perceived knowledge provides a more useful framework for understanding these patterns than theories of secularization.
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Haidar, Hamid Hadji. "Mill, Rawls and secularism : a comparative examination of secularism in Mill's comprehensive liberalism and Rawls's political liberalism." Thesis, University of Essex, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.426010.

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Bouchlaka, Rafik Abdessalem. "Islam, secularity & modernity." Thesis, University of Westminster, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.434360.

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Mohamadi, Omid. "Modernity, secularism, and the political in Iran." Thesis, University of California, Santa Cruz, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10244526.

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In the last decade, theorists in anthropology and other disciplines have vigorously critiqued commonplace distinctions between secularism and religion. Highlighting how secularism is a form of Western epistemology, such theorists have argued this distinction is deeply problematic because it obscures secularism’s historical, political, and cultural particularity.

My dissertation argues Iran is well situated to engage in this debate because its political terrain brings into relief how discussions of secularity and religiosity often fall back on an irresolvable dichotomy wherein secularism is defended without qualification or religious authoritarianism is ignored altogether. In an effort to move out of this impasse, my dissertation critiques the presumed neutrality of secularism without defending a thoroughly undemocratic Islamic Republic.

Through an examination of three sites within Iranian politics since 1979, I show how alternatives to both secularism and undemocratic forms of Islam are already present in Iran. The first site that I explore is the contemporary Iranian women’s movement, specifically the One Million Signatures Campaign, which seeks full gender equality within the laws of the Islamic Republic. I argue that the internal logic of rights and a specific set of socio-political conditions that arose out of the revolution in 1979 made the newly fostered cooperation between Islamic and secular feminists within this campaign possible. Utilizing critiques of rights by poststructuralist and postcolonial feminists, I arrive at a critical endorsement of women’s rights in Iran that calls for nurturing more radical political imaginaries by not treating rights jurisprudence as the apex of social justice struggles.

My second site focuses on the politics of time and its role in the 2009 post-election uprising as a further example of the porous boundary between secularism and religion in Iran. After surveying the history of Iran’s three dominant calendars and the forty-day mourning cycle of Shi’ite Islam in the last century, I argue the Islamic Republic is founded on temporal simultaneity, a non-secular organization of time wherein past, present, and future are enfolded into one dynamic moment. I conclude that during the 2009 uprising, protesters initiated a crisis of legitimacy for the regime by reconfiguring temporal markers that comprise this symbolic foundation of the contemporary Iranian state.

My final site is the visual culture in the Islamic Republic as well as Western understandings and depictions of it. I argue such analyses of artistic production in Iran by Western observers rely on a particular understanding of the state, religion, and art as discrete categories wholly separate from one another. This argument is twofold, the first part of which is a historical survey that shows how the relationship between art and the state in Iran over the last sixty years has been co-constitutive. On the basis of this history, I then explore contemporary Iranian street art, both sanctioned and illicit, to show how this convergence of art and the state has continued to unfold in the Islamic Republic. I show how the boundaries between culture and the state have not calcified under the current regime but remain dynamically in flux, albeit different ways than in the previous historical epoch.

Lastly, I trace how the politics of secularism and religion both consolidates and frays the public/private divide within these three sites. Given this fact, the question of what to do with secularism and religion in Iran is ultimately a question of what to do about the divide between the private and public spheres. Taking up the issue of the double-bind structuring the public/private divide, I conclude my dissertation by surveying the ethical-politico limitations and possibilities of these alternative political imaginaries in Iran.

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Brown, Melanie. "For God’s Sake! Rethinking Secularism in Australia." Thesis, Department of Government and International Relations, 2011. http://hdl.handle.net/2123/8282.

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This dissertation proposes a new way of thinking about Muslims, religion and politics in Australia. It critically engages those commentators, academics and politicians who in recent years have used the language of ‘secularism’ to denounce publicly what they see as a major social and political threat posed by Australia’s growing Muslim population. The worn-out nineteenth-century ideology of secularism they draw upon presupposes the irrational primitivism of religion and fails to recognise present-day counter-trends. It should be rejected. This dissertation calls for a radical rethinking of the appropriate relations between religion and politics in a democratic society like Australia. It suggests that the principle of ‘religious secularity’ might be the answer: a new twenty-first century secularism which has room for the public flourishing of religions at the level of society, but maintains the independence of the state from religion. The dissertation shows, contrary to common perceptions, and despite the resilience of their highly visible and public religiosity, that Australia’s large Muslim communities overwhelmingly support the autonomy of state institutions from religious influence, and that they are important protagonists of the new secularism.
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Books on the topic "Seculariam"

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ITEST Workshop (1994 Saint Louis, Mo.). Secularism versus biblical secularity: Proceedings of the ITEST Workshop, March, 1994. Edited by Postiglione Marianne and Brungs Robert A. 1931-. St. Louis, Mo: ITEST Faith/Science Press, 1994.

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Riesgo, Manuel Fernández del. Secularismo o secularidad?: El conflicto entre el poder político y el poder religiosos. Boadilla del Monte, Madrid: Promoción Popular Cristiana, 2010.

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Ledewitz, Bruce. Hallowed Secularism. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230619524.

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Wilson, Erin K. After Secularism. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230355316.

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Masmaliyeva, Tarlan. Turkish Secularism. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-46011-1.

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Calhoun, Craig J. Rethinking secularism. Oxford, N.Y: Oxford University Press, 2011.

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1960-, Jakobsen Janet R., and Pellegrini Ann 1964-, eds. Secularisms. Durham: Duke University Press, 2008.

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Selby, Jennifer A. Questioning French Secularism. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1007/978-1-137-01132-9.

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Ramu, P. S. Secularism: Precept & practice. New Delhi: Secular Foundation, 2000.

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Matilal, Rudra Prasad. Secularism in Hinduism. Kolkata, India: Rudra Prasad Matilal & Levant Books, 2013.

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Book chapters on the topic "Seculariam"

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Iversen, Hans Raun. "Secularization, Secularity, Secularism." In Encyclopedia of Sciences and Religions, 2116–21. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1024.

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Rectenwald, Michael. "Epilogue: Secularism as Modern Secularity." In Nineteenth-Century British Secularism, 197–201. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/9781137463890_8.

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Salaymeh, Lena, and Shai Lavi. "Secularism." In Key Concepts in the Study of Antisemitism, 257–71. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-51658-1_20.

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Draaisma, Linde R., and Erin K. Wilson. "Secularism." In The Routledge Handbook of Religion, Politics and Ideology, 23–36. London: Routledge, 2021. http://dx.doi.org/10.4324/9780367816230-4.

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Modood, Tariq. "Secularism." In Contested Concepts in Migration Studies, 214–26. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003119333-14.

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Malachuk, Daniel S. "Secularism." In Literature for a Society of Equals, 37–49. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003393740-4.

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Berlinerblau, Jacques. "Embrace complexity!" In Secularism, 112–26. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003140627-10.

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Berlinerblau, Jacques. "Anti-secularisms of the left." In Secularism, 140–52. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003140627-12.

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Berlinerblau, Jacques. "French secularism." In Secularism, 64–75. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003140627-6.

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Berlinerblau, Jacques. "American secularism." In Secularism, 51–63. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003140627-5.

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Conference papers on the topic "Seculariam"

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Kuru, Ahmet T. "CHANGING PERSPECTIVES ON ISLAMISM AND SECULARISM IN TURKEY: THE GÜLEN MOVEMENT AND THE AK PARTY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mmwz7057.

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The debate between secularists and Islamic groups, a conspicuous feature of Turkish politics for decades, changed in the late 1990s when the political discourse of mainstream Islamic groups embraced secularism. The establishment elite advocate the existing French model of an ‘assertive secularism’, meaning that, in the public domain, the state supports only the ex- pression of a secular worldview, and formally excludes religion and religious symbols from that domain. The pro-Islamic conservatives, on the other hand, favour the American model of ‘passive secularism’, in which the state permits the expression of religion in the public do- main. In short, what Turkey has witnessed over the last decade is no longer a tussle between secularism and Islamism, but between two brands of secularism. Two actors have played crucial roles in this transformation: the Gülen movement and the Justice and Development (AK) Party. Recently the Gülen movement became an international actor and a defendant of passive secularism. Similarly, although the AK Party was originated from an Islamist Milli Görüş (National Outlook) movement, it is now a keen supporter of Turkey’s membership to the European Union and defends (passive) secularist, democratic regime. This paper analyses the transformation of these important social and political actors with regard to certain structural conditions, as well as the interactions between them.In April 2007, the international media covered Turkey for the protest meetings of more than a million people in three major cities, the military intervention to politics, and the abortive presidential election. According to several journalists and columnists, Turkey was experienc- ing another phase of the ongoing tension between the secularists and Islamists. Some major Turkish newspapers, such as Hürriyet, were asserting that the secularists finally achieved to bring together millions of opponents of the ruling Adalet ve Kalkınma (Justice and Development) (AK) Party. In addition to their dominance in military and judicial bureauc- racy, the secularists appeared to be maintaining the support of the majority of the people. The parliamentary elections that took place few months later, in July, revealed that the main- stream Turkish media’s presentation was misleading and the so-called secularists’ aspira- tions were unrealistic. The AK Party received 47 percent of the national votes, an unusual ratio for a multiparty system where there were 14 contesting parties. The main opposition, Cumhuriyet Halk (Republican People’s) Party (CHP), only received 21 percent of the votes, despite its alliance with the other leftist party. Both the national and international media’s misleading presentation of Turkish politics was not confined by the preferences of the vot- ers. Moreover, the media was primarily misleading with its use of the terms “Islamists” and “secularists.” What Turkey has witnessed for the last decade has not been a struggle between secularism and Islamism; but it has been a conflict between two types of secularism. As I elaborated else- where, the AK Party is not an Islamist party. It defends a particular understanding of secular- ism that differs from that of the CHP. Although several leaders of the AK Party historically belonged to an Islamist -Milli Görüş (National Outlook)- movement, they later experienced an ideational transformation and embraced a certain type of secularism that tolerates public visibility of religion. This transformation was not an isolated event, but part of a larger expe- rience that several other Islamic groups took part in. I argue that the AKP leaders’ interaction with the Gülen movement, in this regard, played an important role in the formation of the party’s new perspective toward secularism. In another article, I analyzed the transformation of the AK Party and Gülen movement with certain external (globalization process) and internal (the February 28 coup) conditions. In this essay, I will focus on the interaction between these two entities to explore their changing perspectives. I will first discuss the two different types of secularism that the Kemalists and conservatives defend in Turkey. Then, I will briefly summarize diverse discourses of the Milli Görüş and Gülen movements. Finally, I will examine the exchanges between the Gülen movement and the AK Party with regard to their rethinking of Islamism and secularism.
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"Religion and Secularism." In April 18-19, 2017 Kyoto (Japan). DiRPUB, 2017. http://dx.doi.org/10.15242/dirpub.ea0417005.

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Aini, Kusuma Dewi Nur. "The Problem of Secularism." In 2nd Southeast Asian Academic Forum on Sustainable Development (SEA-AFSID 2018). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/aebmr.k.210305.022.

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Kadriu, Flora, and Leon Kadriu. "Religion, secularism and political system – state." In University for Business and Technology International Conference. Pristina, Kosovo: University for Business and Technology, 2018. http://dx.doi.org/10.33107/ubt-ic.2018.406.

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Munteanu, Cristian Marius. "The impact of secularism on the activity of the Church." In DIALOGO-CONF 2019 IRDW. Dialogo, 2019. http://dx.doi.org/10.18638/dialogo.2019.5.2.12.

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Zhanazarova, Zaure, and Zhanar Nurbekova. "Secularism is a guarantee of the development of Kazakhstan’s society (sociological vision)." In 2nd Annual International Conference on Political Science, International Relations and Sociology . Cognitive-crcs, 2015. http://dx.doi.org/10.15405/epsbs.2015.03.7.

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Bagaeva, Kseniya А., and Dari Sh Tsyrendorzhieva. "To the understanding of secularism in the conditions of state-religious relations actualization." In Eurasian paradigm of Russia: values, ideas and experience. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0814-2-17-20.

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Nikitaev, Dmitry. "THE IMPORTANCE OF THE STATE SECULARISM PRINCIPLE IN GLOBAL DIPLOMACY: PROBLEMS OF THEORY AND PRACTICE." In Globalistics-2020: Global issues and the future of humankind. Interregional Social Organization for Assistance of Studying and Promotion the Scientific Heritage of N.D. Kondratieff / ISOASPSH of N.D. Kondratieff, 2020. http://dx.doi.org/10.46865/978-5-901640-33-3-2020-185-188.

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The article discusses the importance of implementing the principle of secularity of the state in global diplomacy. The author reviews key concepts, theoretical and practical aspects. The article concludes that it is necessary to implement this principle for effective communication and solving global issues facing modern humanity.
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Nikitaev, Dmitry Mikhailovich. "THE PRINCIPLE OF SECULARISM OF STATES AS AN IMPORTANT CONDITION FOR GLOBAL SUSTAINABLE DEVELOPMENT." In Collection of articles 7th International Scientific Conference. ISOASPSH of N.D. Kondratieff, 2021. http://dx.doi.org/10.46865/978-5-901640-36-4-2021-324-327.

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""SECULARISM WON’T SAVE US FROM SEXISM: ATHEISTS IN ROMANTIC DYADS DEMONSTRATE NON-EGALITARIAN CHORE DIVISION"." In International Psychological Applications Conference and Trends. inScience Press, 2023. http://dx.doi.org/10.36315/2023inpact048.

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Reports on the topic "Seculariam"

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Kem, Jackie D. Secularism and Society: A Clash of Values. Fort Belvoir, VA: Defense Technical Information Center, February 1998. http://dx.doi.org/10.21236/ada344481.

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Jha, Shweta, and Rishiraj Sen. Terrorizing the Hindu Voter: Political Gimmick of Secularism. Criticalasianstudies.org, July 2024. http://dx.doi.org/10.52698/naex9650.

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Blancarte, Roberto. Populism, Religion, and Secularity in Latin America and Europe. Leipzig: Leipzig University, August 2023. http://dx.doi.org/10.36730/2020.1.msbwbm.27.

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Hoinathy, Remadji, and Daniel Eizenga. The State of Secularism in Chadian Higher Education: Testing Perceived Ties to Violent Extremism. RESOLVE Network, March 2019. http://dx.doi.org/10.37805/lcb2019.2.

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Yilmaz, Ihsan, and Kainat Shakil. Gender Populism: Civilizational Populist Construction of Gender Identities as Existential Cultural Threats. European Center for Populism Studies (ECPS), May 2023. http://dx.doi.org/10.55271/pp0023.

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In the Islamist version of civilizational populism, the emotional backlash against the rise of secularism, multiculturalism, progressive ideas, and ‘wokeness,’ has been skillfully employed. While for the populists, populist far right and civilizational populists in the West, usually the Muslims are the civilizational other, we argue in this article, in the Islamist civilizational populism, the list of civilizational enemies of the Muslim way of life also includes feminists and LGBTQ+ rights advocates.Gender populism is a relatively new concept that refers to the use of gender symbolism, language, policy measures, and contestation of gender issues by populist actors. It involves the manipulation of gender roles, stereotypes, and traditional values to appeal to the masses and create divisions between “the people” and “the others.” This paper looks at the case study of gender populism in Turkey, where the Justice and Development Party (AKP) has been in power for over two decades. The AKP has used gender populism to redefine Turkish identity, promote conservative Islamism, and marginalize women and the LGBTQ+ community. The paper also discusses how gender populism has been used by the AKP to marginalize political opponents.
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LAKE CHAD BASIN RESEARCH SERIES FACT SHEET: The State of Secularism in Chadian Higher Education: Testing Perceived Ties to Violent Extremism. RESOLVE Network, August 2020. http://dx.doi.org/10.37805/fs2020.3.lcb.

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