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Books on the topic 'Secularism'

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Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

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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3

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

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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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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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6

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

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7

Roy, Olivier. Secularism confronts Islam. New York, NY: Columbia University Press, 2007.

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8

Sarakāra, Amita. Secularism and constitutionality. New Delhi: Uppal Pub. House, 1988.

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9

Iqbal, Narain, and Institute of Development Studies (Jaipur, India), eds. Secularism in India. Jaipur: Classic Pub. House, 1995.

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10

Sarkar, Amit. Secularism and constitutionality. New Delhi: Uppal, 1988.

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11

Ali, Zaheer. Secularism Under Siege. London: Routledge, 2023. http://dx.doi.org/10.4324/9781032667348.

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12

Berlinerblau, Jacques. Secularism: The Basics. 2nd ed. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003455776.

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13

Islamic Research Academy (Karachi, Pakistan), ed. Pakistan and secularism. Karachi: Islamic Research Academy, 2013.

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14

R, Chighani H., and K̲h̲udā Bak̲h̲sh Oriyanṭal Pablik Lāʼibrerī., eds. Secularism in India. Patna: Khuda Bakhsh Oriental Public Library, 2000.

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15

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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16

Berlinerblau, Jacques, Sarah Fainberg, and Aurora Nou, eds. Secularism on the Edge. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137380371.

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17

Tomaszewska, Anna, and Hasse Hämäläinen, eds. The Sources of Secularism. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-65394-5.

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18

Rectenwald, Michael. Nineteenth-Century British Secularism. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/9781137463890.

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19

Esteves, Sarto. Nationalism, secularism, and communalism. Delhi: South Asia Publications, 1996.

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20

Bilgrami, Akeel. Secularism, nationalism, and modernity. [New Delhi, India]: Rajiv Gandhi Institute for Contemporary Studies, 1995.

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21

Laurence, Jonathan, ed. Secularism in Comparative Perspective. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-13310-7.

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22

Sidney, Brichto, and Harries Richard, eds. Two cheers for secularism. Yelverton Manor, Northamptonshire: Pilkington Press, 1999.

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23

Dhyani, S. N. Secularism: Socio-legal issues. Jaipur: Rawat Publications, 1996.

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24

Talrejā, Kanaʾiyālālu Manghandāsu. Pseudo-secularism in India. Mumbai: Rashtriya Chetana Prakashan, 1996.

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25

1933-, Srinivasan T. N., and South Asian Studies Council (Yale University), eds. The future of secularism. New Delhi: Oxford University Press, 2008.

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26

Secularism and Secularity: Contemporary International Perspectives. Institute for the Study of Secularism in society and Culture, 2007.

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27

Secularism. Oxford University Press, 2019.

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28

Berlinerblau, Jacques. Political Secularism. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.6.

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Abstract:

The term “secularism” stands as one of the most multivalent phrases in the contemporary global political lexicon. Mutually irreconcilable definitions of the term exist side by side in popular, journalistic, and even scholarly discourse. In an effort to reduce the confusion, this chapter suggests that the term “political secularism” be employed in contradistinction to “secularity,” “secular humanism,” or usages that equate secularism with atheism. It is argued that the fundamental principles that undergird political secularism have a lengthy and complex genealogy in Christian political philosophy, be it of the Ancient, Medieval, Renaissance, or Reformation periods. These ideational taproots inform and tincture the modern political concept of secularism in a variety of intriguing ways. They have also resulted in contemporary political secular projects that are at once divergent from one another, in flux, and constantly evolving.

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29

Zuckerman, Phil, and John R. Shook, eds. The Oxford Handbook of Secularism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.001.0001.

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The Oxford Companion to Secularism provides a timely overview of the new multidisciplinary field of secular studies. This field involves philosophy, the humanities, intellectual history, political theory, law, international studies, sociology, psychology, anthropology, education, religious studies, and additional disciplines, all showing an increasing interest in the multifaceted phenomenon known as secularism. Conflicts and debates around the world more and more frequently involve secularism. National borders and traditional religions cannot keep people in tidy boxes anymore, as political struggles, doctrinal divergences, and demographic trends are sweeping across regions and entire continents. Simultaneously, there is a resurgence of religious participation in the politics of many countries. How might these diverse phenomena be interrelated, and better understood? As the history of the term “secularism” shows, it has long been entangled with many related issues, such as unorthodoxy, blasphemy, apostasy, irreligion, religious criticism, agnosticism, atheism, naturalism, earth-centered -isms, humanism (and trans- and posthumanisms), rationalism, skepticism, scientism, modernism, human rights causes, liberalism, and various kinds of church–state separation all around the world. Secularism’s relevance also continues to grow due to the dramatic rise of irreligion and secularity in most regions of the world. These trends are leading more and more scholars from a variety of disciplines to investigate secular life and culture in all its varied forms.

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30

Lecourt, Sebastian. Arnoldian Secularism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198812494.003.0003.

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This chapter explores how Matthew Arnold’s major essays of the 1860s and 1870s took up the racialized readings of religion that Müller had opposed and used them to construct a liberal counter-paradigm for thinking about religion, race, and self-cultivation. In texts such as Culture and Anarchy (1869), Arnold calls humankind’s religious impulse “Hebraism,” a racial inheritance of the Semitic peoples that can contribute to the development of a many-sided selfhood if it is balanced against the Greek genius for art and knowledge, the Celtic genius for beauty and sentiment, and so on. Yet Arnold’s Hebraism also becomes subtly overdetermined in that it represents simultaneously one particular side of human life and an ideal of one-sidedness that positively rejects any larger pluralist framework. This is the ambiguity at the heart of this study: how race-based religion comes to figure a narrow energy that pluralism wants to incorporate, but also fears as a competitor.

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31

Modood, Tariq. Multiculturalizing Secularism. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.22.

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This chapter explores a proposal that multicultural equality require some type of public multifaithism in a civic context where state–religion connections flourish. An establishment of religion, suitably pluralized, can offer one way forward. It deserves consideration as a practical option, especially if it would be the least disruptive and the least threatening to those for whom establishment is important or those who are uncomfortable with multiculturalism. Given the goal of citizen equality for democracy, this challenge deserves an adequate response: how will ethnoreligious groups receive appropriate recognition unless existing state–religion connections are sufficiently pluralized? By attaining that goal, a multiculturalism in which religion is just one of a number of valued identities and forms of social organization can be recognized as such in a public and political way.

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32

Bhargava, Rajeev. Political Secularism. Edited by John S. Dryzek, Bonnie Honig, and Anne Phillips. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199548439.003.0035.

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This article examines the flaws and criticism on political secularism. It explains that secularism is a beleaguered doctrine and it is also contested in political theory. Critics of secularism claim that it is linked to a flawed modernization, has a mistaken view of rationality and its importance in human life, and fails to appreciate the importance of communities in the life of religious people. This article discusses the conceptual and normative structure of secularism and evaluates what ethical gains or losses might ensue in the movement from a secular state to one that grants more importance to religion. It suggests that the Indian version of secularism is a modern alternative to its mainstream Western counterpart, one from which everyone may benefit in the future.

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33

Chandhoke, Neera. Beyond Secularism. OUP India, 2003.

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34

(Translator), Sharma Yashpal, and Yashpal Sharma (Translator), eds. India's Secularism. Voice of India,India, 2000.

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35

Urban Secularism. Taylor & Francis Group, 2020.

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36

Ledewitz, Bruce. Hallowed Secularism. Palgrave Macmillan, 2009.

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37

Calhoun, Craig, Jonathan VanAntwerpen, and Mark Juergensmeyer. Rethinking Secularism. Oxford University Press, 2011.

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38

(Editor), Aamir R. Mufti, and Aamir R. Mufti (Editor), eds. Critical Secularism. Duke University Press, 2004.

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39

Calhoun, Craig, Jonathan VanAntwerpen, and Mark Juergensmeyer. Rethinking Secularism. Oxford University Press, Incorporated, 2011.

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40

Jr, John H. Ludlum. King Secularism. Xulon Press, 2018.

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41

Sevinc, Kenan, Ralph W. Hood, and Thomas Coleman. Secularism in Turkey. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.10.

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This chapter provides a brief history of secularism in Turkey and discusses current political issues surrounding secularism. Is Turkey a secular country? This question is entangled in the emergent process of secularism in Turkey and its unique cultural and political history. In Turkey, secularism has little social or historical basis: it has been conducted by the hand of the state, was installed from the top, and emerged through external dynamics. Ataturk’s reforms toward secularism and secularization placed strict legal controls on Islam’s institutions and practices. The RPP Party and its Kemalism rely on republicanism, nationalism, populism, étatism, secularism, and revolutionism. The JDP party is more anti-Kemalist than antisecularist. A large moderate center is present among today’s voters, who mostly affirm democratic values and much freedom of religion. It appears a democratic and secular culture has settled into Turkey, as the only politically secular country with a Muslim majority population.

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42

Verma, Vidhu. Secularism in India. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.14.

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This chapter examines the historical emergence of secularism through movements, debates, and legal formulations to explain specific features that the concept has acquired in the context of India. The first part examines the tensions between the theoretical narratives of Indian constitutionalism and the practices of politics that led to the acceptance of certain essential conditions of secularism. The approach towards secularism found in writings of Nehru, Gandhi and Ambedkar are then discussed. The third part focuses on the ill-defined meaning of secularism that does not accurately reflect the conceptual shifts made by the modern legal system. The final section critically examines the claim that secularism is a state-led exercise in certain domains. An overview of the legal literature shows that secularism is also the domain of experts, bureaucrats, and professionals. The history of court decisions about what constitutes a religious practice that is protected by law reveals considerable variation and arbitrariness..

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43

Barras, Amélie. Secularism in France. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.9.

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This chapter explores how the meaning given to French laïcité differs in function of sociopolitical and historical contexts and who is using this discourse. It highlights how discourses of laïcité are intimately linked to the religious and its definition, paying special attention to the different meanings given to three concepts around which this discourse is articulated: separation of religion and politics, neutrality, and gender equality. By putting the emphasis on the evolving dimension of this discourse, the chapter also discusses how this has implications for the production of the category “religion” and, more specifically, for delimiting what is religiously acceptable in France. These arguments are explored by paying particular attention to the relation between laïcité and Islam in contemporary France.

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44

Heng, Michael, Siam-Heng, and Chin Liew Ten. State and Secularism. WORLD SCIENTIFIC, 2010. http://dx.doi.org/10.1142/7424.

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45

Heng, Michael Siam-Heng, and Chin Liew Tan, eds. Statre and Secularism. World Scientific Publishing Co. Pte. Ltd, 2010. http://dx.doi.org/10.1142/9789814282383.

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46

Joskowicz, Ari, and Ethan B. Katz, eds. Secularism in Question. University of Pennsylvania Press, 2015. http://dx.doi.org/10.9783/9780812291513.

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47

Secularism in India. Allahabad: Indian Academy of Social Sciences, India, 1991.

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48

Scott, Joan Wallach. Sex and Secularism. Princeton University Press, 2017.

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49

Jr, Elgin L. Hushbeck. Christianity and Secularism. Energion Publications, 2007.

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50

Roy, Olivier. Secularism Confronts Islam. Columbia University Press, 2007.

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