Journal articles on the topic 'Secularism'
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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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Safi, Louay. "Muslim Leadership and the Challenge of Reconciling the Religious with the Secular." American Journal of Islam and Society 20, no. 2 (April 1, 2003): i—iv. http://dx.doi.org/10.35632/ajis.v20i2.1855.
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The "return to religion" is a worldwide reality shared equally by the followers of different religions. Now that secularism, as a social ideology, has failed to provide a moral foundation for modern society, religion is reasserting its authority in all cultures. Intellectuals and religious leaders are increasingly rethinking the place of religion in modern society. Nowhere is the challenge of reconciling the religious and the secular more intense than in Muslim societies. Unlike western societies, Muslim cultures have experienced secularism not as a structure designed to prevent the imposition of one religious tradition on another, but as modern faith promoted by many political leaders eager to offer an alternative to religion. For many years, Muslim secularists looked at religion with contempt and tried to use their political authority and commanding social positions to undermine religion and religious sentiment. Most recently, however, secular leaders have had to step back from their anti-religion posture in the face of the rising tide of religion in Muslim societies. Still, secularism and the secular state are widely associated with corruption, intolerance, and authoritarianism because of the archaic and bankrupt manners by which the selfproclaimed prophets of secularism in the Muslim world have exercised their power.
But while secularist excesses have led to its retreat before a newly founded religious spirit in the Muslim world, the new religiosity, in its effort to compensate for secularist extremism, is in danger of committing its own excesses. Finding a creative space between the stagnant traditionalist outlook and the dogmatic and power-prone attitude of many Muslim ...
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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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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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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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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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Ligęza, Kazimierz. "Społeczne i filozoficzne implikacje sekularyzmu z perspektywy amerykańskiej." Homo et Societas 8 (February 28, 2024): 168–77. http://dx.doi.org/10.4467/25436104hs.23.012.19124.
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The social and philosophical implications of secularism from an american perspective Secularism and religion should be studied, written about, and taught critically. In a world divided into a growing number of religious factions, secularism has been supposed by many to be an answer to the fact of religious plurality. The logic of secularism is that by conducting our affairs without reference to God we can avoid religious division and deal with each other on a common basis. In the American context, it is often suggested that secularism is not only conceptually wise, but is mandated by our Constitution. Advocates of secularism also advance the idea that secularism is rationally superior to religious alternatives in the sense that it hews more closely to the path of science and empirical rationality. It is the contention of this article that all of the above notions about secularism are misguided and that at least some religious societies, particularly Christian ones, are capable of successfully accounting for pluralism without oppressive hegemony, and, in fact, have an incentive to do so. The analysis of secularism centers specifically on how it evolved in the West, to what degree the framers of the American Constitution set out either a secular or Christian America (or avoided the question entirely), whether secularism can successfully claim to be a neutral method of running a society, and whether secularism really deserves a reputation as a running mate of scientific rationality.
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Botakarayev, B., and F. Kamalova. "Secularity in Kazakhstan society: social and philosophical analysis." Adam alemi 94, no. 4 (December 30, 2022): 46–53. http://dx.doi.org/10.48010/2022.4/1999-5849.05.
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The issue of secularism, which was founded by M. Luther in history and is still recognized as one of the topics of discussion, is becoming increasingly important, especially in a period of increasing weight and place of religion in world politics. This article examined the basic definition and meaning of the concept of secularism, which is the main guarantee of the stability and development of the country, as well as the principles of secularity in world practice. The researchers conducted a comprehensive analysis of the nature of secularism, based on foreign scientific data and conclusions, as well as domestic scientists on this topic. Contrary to the definitions of secularism given by people with non-traditional religious worldviews, explanations were given that secularism is not atheism. The main purpose of the study is to discuss domestic and foreign research, contribute to solving problems, revealing the meaning of secularism based on the mistakes of the past and hope for the future.
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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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Yelle, Robert A. "Was Aśoka really a secularist avant-la-lettre? Ancient Indian pluralism and toleration in historical perspective." Modern Asian Studies 56, no. 3 (April 8, 2022): 749–75. http://dx.doi.org/10.1017/s0026749x21000160.
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AbstractFocusing on Rajeev Bhargava's claim that Aśoka was a secularist avant-la-lettre, I dispute the common understanding of secularism as the separation of religion and politics, and argue instead that such separation, to the extent that it existed, was characteristic of traditional religious societies. I then offer an alternative history of secularism as the demise of the traditional balance of power between church and state, and the rise of a unitary state which incorporated a civil religion that excluded competing forms of religiosity within its domain. This model of secularism, exemplified by the seventeenth-century English philosopher Thomas Hobbes, fits Aśoka's Dhamma better than the separationist model does.
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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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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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Lægaard, Sune. "Multiculturalism and secularism: Theoretical understandings and possible conflicts." Ethnicities 17, no. 2 (March 9, 2017): 154–71. http://dx.doi.org/10.1177/1468796817690779.
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Multiculturalism in a European context increasingly has come to denote a concern with religious minorities. Claims for multicultural accommodation of minorities therefore potentially conflict with secularist requirements of separation of politics and religion. Whether there is a conflict depends on the general understandings of multiculturalism and secularism. The paper therefore distinguishes and examines different general understandings. Both multiculturalism and secularism can be understood as sets of policies, or as forms of minority accommodation or views about the relationship between religion and politics defined in relation to liberalism. Both understandings are problematic, so the paper proposes alternative formal understandings of multiculturalism and secularism. Multiculturalism denotes interpretations of what underlying (often liberal) principles imply under new circumstances of diversity. Secularism denotes what such principles imply for the relationship between politics and religion. Such formal understandings provide theoretical frameworks for specifying different conceptions of multiculturalism and secularism and for determining in precisely which respects conflicts might arise. But the frameworks also indicate that conflicts are not general or necessarily fundamental, and they provide tools for reinterpreting conceptions in ways that might avoid apparent conflicts.
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Caroline Shiny Manonmani, M., and Femila Alexander. "The Resilience of Secularism in India." Shanlax International Journal of Arts, Science and Humanities 11, S2-Feb (February 12, 2024): 1–6. http://dx.doi.org/10.34293/sijash.v11is2-feb.7413.
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An essential principle of India’s democratic culture, secularism is inscribed in the country’s Constitution. Secularism has been remarkably resilient in Indian society, despite several obstacles such as political polarisation, religious fanaticism, and communal strife. This study looks at how institutional frameworks, historical background, and current events have shaped secularism’s longevity in India. Drawing from a variety of disciplinary backgrounds, such as political science, sociology, and history, the paper explores the elements that make secularism resilient, examines how it manifests itself in different areas of Indian society and suggests ways to strengthen it in the face of changing circumstances.
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Igboin, Benson Ohihon. "The Scramble for Religion and Secularism in Pre-Colonial Africa." Religions 13, no. 11 (November 14, 2022): 1096. http://dx.doi.org/10.3390/rel13111096.
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The debate on the existence of religion in Africa is far from over; it reverberates in new dimensions but asking the same old questions in newer ways. The same argument is being extended to secularism. This article takes a critical look at the concepts, religion and secularism in sub-Saharan pre-colonial Africa, raising the recurring question still maintained by the West whether there was ‘religion’ in Africa at the turn of colonialism. It argues that where no religion exists, the notion of secularism as understood by the West, cannot also exist since the latter is not just the ‘opposite’ of the former, but in actual fact, streams from it. However, since the position of ‘non-religion’ in Africa could not be sustained by the West, the question of how and why ‘secularism’ was not also ‘discovered’ in pre-colonial Africa spontaneously arises. Not denying the widespread diversities of religious beliefs in pre-colonial Africa, this paper argues for the existence of religion, and presence and praxis of religio-secularity, which is non-atheistic in nature that also foregrounds the practice of ‘secularity’ in post-colonial Africa.
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Tavkhelidze, Tatia. "Islam and Secularism within the Legal Framework of the European Union." Journal of the Contemporary Study of Islam 4, no. 1 (2024): 5–16. http://dx.doi.org/10.37264/jcsi.v4i1.01.
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This article aims to rekindle the longstanding debates surrounding the relationship between Islam and secularism in the contemporary context, particularly within the legal framework of the European Union (EU). It delves into how EU law sets the standards for Member States in navigating the interaction between the principle of freedom of Islamic thoughts and practice and the tenets of secularism. Examining the EU legal landscape, the article suggests that secularism dominates various aspects of social life in European societies, as mandated by EU law. Consequently, traditional religious practices, including those of Muslims, are increasingly marginalized from everyday life. While freedom of religion and non-discrimination remain fundamental principles, the prevailing secularist paradigm often shapes the accommodation of religious practices. By shedding light on this complex issue, the article contributes to a nuanced understanding of the delicate balance between the right to religious freedom and the dominant force of secularism within the EU legal context.
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Kasselstrand, Isabella. "Secularism in Relation to Secularity and Secularization." Secular Studies 5, no. 1 (April 25, 2023): 29–32. http://dx.doi.org/10.1163/25892525-bja10040.
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Tan, Petrus. "Post-Sekularisme, Demokrasi, dan Peran Publik Agama." Jurnal Ledalero 20, no. 1 (September 1, 2021): 35. http://dx.doi.org/10.31385/jl.v20i1.228.35-50.
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<p><em>This article tries to elaborate the relationship between post-secularism, democracy and the public role of religion. The facts of religion’s global revival show the failure of secularization thesis about the disappearance of religion from the public sphere. In political philosophy and social sciences, this phenomenon is called post-secularism. In this article, post-secularism is understood as a phenomenon of religion’s revival in the public sphere or the legitimacy for public role of religion. This understanding is especially necessary to encourage religion in addressing political, social and humanitarian issues. However, this understanding does not ignore the fact that religion often becomes a scandal and terror for democracy. Therefore, in this article, post-secularism also needs another understanding, namely as "awareness of a reciprocal learning process" between religion and secularity, religious and secular citizens, faith and reason, religious doctrine and public reason. The last model of post-secularism is urgently needed in Indonesia.</em><strong><em></em></strong></p><p><strong><em>Key words</em></strong><em>: Post-secularism, secularization, religion, democracy.</em></p>
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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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Beliso-De Jesus, Aisha Mahina. "Religion in the Closet: Heterosecularisms and Police-Practitioners of African Diaspora Religions." Journal of Africana Religions 11, no. 1 (January 2023): 1–26. http://dx.doi.org/10.5325/jafrireli.11.1.0001.
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Abstract Drawing on ethnography with police officers in the United States, this article explores the policing of Africana, Afro-Latinx, and diaspora religions. This article demonstrates how state secularism is involved in the simultaneous gendering and racializing of African diaspora religions as criminal and deviant. It illuminates the white-Christian Protestantism underlying the police state’s secularism. By exploring how police officers who secretly practice African diaspora religions see themselves as being “in the closet” to their departments, it demonstrates how white-Christianity and heteronormativity are implicit to American secularist policing, what I term here heterosecularism.
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Jansen, Yolande. "Postsecularism, piety and fanaticism." Philosophy & Social Criticism 37, no. 9 (November 2011): 977–98. http://dx.doi.org/10.1177/0191453711416083.
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This article analyses how recent critiques of secularism in political philosophy and cultural anthropology might productively be combined and contrasted with each other. I will show that Jürgen Habermas' postsecularism takes insufficient account of elementary criticisms of secularism on the part of anthropologists such as Talal Asad and Saba Mahmood. However, I shall also criticize Saba Mahmood’s reading of secularism by arguing that, in the end, she replaces the secular–religious divide with a secularity–piety divide; for example, in her reading of Nasr Abu Zayd’s secular Islamic hermeneutics. This inhibits the use of her framework of analysis for a criticism of a problem central to Habermas' postsecularism, namely that it remains focused on specific intensities of belief. I shall then argue that, combined with the anthropological critiques of the secular, the political-historical nature of the fanaticism–piety–violence nexus should be integrated into political philosophical debates on secularism and postsecularism.
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IQTIDAR, HUMEIRA, and DAVID GILMARTIN. "Secularism and the State in Pakistan: Introduction." Modern Asian Studies 45, no. 3 (April 28, 2011): 491–99. http://dx.doi.org/10.1017/s0026749x11000229.
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Pakistan occupies an uncertain and paradoxical space in debates about secularism. On the one hand, the academic consensus (if there is any), traces a problematic history of secularism in Pakistan to its founding Muslim nationalist ideology, which purportedly predisposed the country towards the contemporary dominance of religion in social and political discourse. For some, the reconciliation of secularism with religious nationalism has been a doomed project; a country founded on religious nationalism could, in this view, offer no future other than its present of Talibans, Drone attacks and Islamist threats. But on the other hand, Pakistan has also been repeatedly held out as a critical site for the redemptive power of secularism in the Muslim world. The idea that religious nationalism and secularism could combine to provide a path for the creation of a specifically Muslim state on the Indian subcontinent is often traced to the rhetoric of Pakistan's founder, Muhammad Ali Jinnah. But debate among Muslim League leaders specifically on the relationship of religious nationalism with secularism—and indeed on the nature of the Pakistani state itself—was limited in the years before partition in 1947. Nevertheless, using aspects of Jinnah's rhetoric and holding out the promise of secularism's redemptive power, a military dictator, Pervez Musharraf, was able to secure international legitimacy and support for almost a decade.
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Taydas, Zeynep, Yasemin Akbaba, and Minion K. C. Morrison. "Did Secularism Fail? The Rise of Religion in Turkish Politics." Politics and Religion 5, no. 3 (December 2012): 528–54. http://dx.doi.org/10.1017/s1755048312000296.
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AbstractReligious movements have long been challenging the modernist and secularist ideas around the world. Within the last decade or so, pro-religious parties made significant electoral advances in various countries, including India, Sudan, Algeria, and the Palestinian territories. In this article, we focus on the rise of the pro-religious Justice and Development Party (Adalet ve Kalkınma Partisi- AKP) to power in the 2002 elections in Turkey. Using the Turkish experience with political Islam, we evaluate the explanatory value of Mark Juergensmeyer's rise of religious nationalism theory, with a special emphasis on the “failed secularism” argument. Our analysis indicates that the theoretical approach formulated by Juergensmeyer has a great deal of explanatory power; however, it does not provide a complete explanation for the success of the AKP. The rise of religion in Turkish politics is the result of a complex process over long years of encounter and confrontation between two frameworks of order, starting with the sudden imposition of secularism from above, when the republic was established. Hence, to understand the rise of religion in contemporary Turkish politics, an in-depth understanding of history, politics, and the sources of tension between secularists and Islamists is essential. The findings of this article have important implications for other countries, especially those that are experiencing a resurgence of religion in politics, and are struggling to integrate religious parties into a democratic system.
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Six, Clemens. "The Transnationality of the Secular." Brill Research Perspectives in Religion and Politics 2, no. 1 (November 4, 2020): 1–74. http://dx.doi.org/10.1163/25895850-12340003.
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Abstract This essay discusses in how far we can understand the evolution of secularism in South and Southeast Asia between the end of the First World War and decolonisation after 1945 as a result of transimperial and transnational patterns. In the context of the growing comparative literature on the history of secularisms around the globe, I argue for more attention for the mobility of ideas and people across borders. Conceptually, I suggest to capture the diversity of 20th century secularisms in terms of family resemblance and to understand this resemblance less as colonial inheritance but as the result of translocal networks and their circuits of ideas and practices since 1918. I approach these networks through a combination of global intellectual history, the history of transnational social networks, and the global history of non-state institutions. Empirically, I illustrate my argument with three case studies: the reception of Atatürk’s reforms across Asia and the Middle East to illustrate transnational discourses around secularism; the role of social networks in the form of translocal women’s circles in the interwar period; and private US foundations as global circuits of expertise. Together, these illustrations are an attempt to sustain a certain degree of coherence within globalising secularism studies while at the same time avoiding conceptual overstretch.
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Bigelow, Anna. "Lived Secularism: Studies in India and Turkey." Journal of the American Academy of Religion 87, no. 3 (July 25, 2019): 725–64. http://dx.doi.org/10.1093/jaarel/lfz035.
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AbstractPlaces of interreligious encounter provide opportunities to understand secularity as an experience, one that almost necessarily involves the religious other. As the meaning and operations of secularism and its entanglements with the state vary across cultural and legal systems, this is also a fruitful terrain for comparison, particularly regarding states in which the structures of governance are bound up with some form of political secularism. The case studies presented here explore formations of secularism in India and Turkey by paying attention to how the secular works in everyday life through interreligious relations at shared sacred sites. Personal understandings and experiences of multireligious coexistence oftentimes are articulated and performed through arenas of mundane interaction, giving shape and substance to otherwise abstract concepts of pluralism, secularism, and laicism. However, these ways of being secular exist within frames of intensifying religious nationalism in which the secular is being redefined by state actors and political networks to protect and promote the majority’s religious sensibilities. In this shifting landscape, secularism is reworked as a tool of the ruling parties in Turkey and India to further their religio-political agendas. Comparing cases of lived secularism in India and Turkey reveals a constellation of shifting meanings and sensibilities around sharing polities and places with religious others. Whether peacefully shared or contested, monumental or wayside, shared shrines expose the mundane ways in which the secular is a shifting signifier, sometimes evoking a political principle, sometimes an ethical ideal, and sometimes an oppressive, antireligious ideology. This article identifies what is at stake in these various formations and how each perspective on secularism comes with its own set of expectations and dispensations.
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Das Acevedo, Deepa. "Secularism in the Indian Context." Law & Social Inquiry 38, no. 01 (2013): 138–67. http://dx.doi.org/10.1111/j.1747-4469.2012.01304.x.
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Indian constitutional framers sought to tie their new state to ideas of modernity and liberalism by creating a government that would ensure citizens' rights while also creating the conditions for democratic citizenship. Balancing these two goals has been particularly challenging with regard to religion, as exemplified by the emergence of a peculiarly Indian understanding of secularism which requires the nonestablishment of religion but not the separation of religion and state. Supporters argue that this brand of secularism is best suited to the particular social and historical circumstances of independent India. This article suggests that the desire to separate religion and state is integral to any understanding of secularism and that, consequently, the Indian state neither is nor was meant to be secular. However, Indian secularists correctly identify the Indian state's distinctive approach to religion-state relations as appropriate to the Indian context and in keeping with India's constitutional goals.
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Dullo, Eduardo. "Artigo bibliográfico após a (antropologia/sociologia da) religião, o secularismo?" Mana 18, no. 2 (August 2012): 379–92. http://dx.doi.org/10.1590/s0104-93132012000200006.
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O presente ensaio apresenta ao público brasileiro, a partir de duas coletâneas - Varieties of secularism in a secular age (2010) e Rethinking secularism (2011) - o recente debate sobre o secularismo. Os diversos autores pretendem seguir a crítica de Charles Taylor em A secular age (2007), em que questiona a tese da retração da religião das diversas esferas sociais sem que as mesmas sofram profundas alterações, isto é, ignorando seu caráter relacional. O principal argumento mobilizado é, nesse sentido, a necessidade de reavaliar a dicotomia secular/religioso, compreendendo a mútua constituição dos polos, bem como o efeito desta dicotomia em países fora do "mundo do Atlântico Norte", de tradição judaico-cristã. Diferencia-se, assim, "secularização", "secularismo" e "secular" como três fenômenos relacionados, mas não homogêneos. A proposta subjacente, de pesquisas sobre a "formação do secular", reivindica, portanto, uma análise da positividade do secular ao invés da simples ausência do religioso.
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McCutcheon, Russell. ""They Licked the Platter Clean": On the Co-Dependency of the Religious and The Secular." Method & Theory in the Study of Religion 19, no. 3-4 (2007): 173–99. http://dx.doi.org/10.1163/157006807x240109.
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AbstractThis paper argues that a methodological puzzle that stands in the way of those who critique the adequacy of a secularist perspective for studying religion is that the modern invention that goes by the name of secularism is the only means for imagining religion to exist as an item of discourse. Drawing on a variety of efforts to move beyond the limits of binary thinking—efforts that invariably function to reaffirm one or the other pole by imagining it to predate its partner—the paper concludes that, for those interested in talking about such things as religion, faith, spirit, belief, experience, etc., there is no beyond to secularism, for it constitutes the discursive conditions by means of which we in the modern world think religion into existence. us, the now common effort to critique the adequacy of secularism for studying religion not only presuppose the idea of the nation-state but reinforce and extend it as well.
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Novak, Michael. "Democracy Unsafe, Compared to What? The Totalitarian Impulse of Contemporary Liberals." Review of Politics 62, no. 1 (2000): 31–35. http://dx.doi.org/10.1017/s0034670500030205.
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I am sympathetic to the problem enunciated by Professors Glenn and Stack, viz., “that contemporary American democracy, by constitutionally privileging secularism, offers Catholics in public life a strong inducement to abandon, relativize, or remain silent about, their moral beliefs, insofar as these conflict with secularism. Catholics have to act like, not necessarily be, secularists. That makes it spiritually and politically unsafe, not to say impossible, for Catholics to be democrats now.” However, while they have circled in on an important problem—the totalitarian impulse of contemporary liberals—they have not hit the bull's-eye exactly
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Anidjar. "Secularism." Critical Inquiry 33, no. 1 (2006): 52. http://dx.doi.org/10.2307/3877142.
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Anidjar, Gil. "Secularism." Critical Inquiry 33, no. 1 (September 2006): 52–77. http://dx.doi.org/10.1086/509746.
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Keane, John. "Secularism?" Political Quarterly 71, s1 (August 2000): 5–19. http://dx.doi.org/10.1111/1467-923x.71.s1.3.
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GELLNER, DAVID N. "Studying secularism, practising secularism. Anthropological imperatives." Social Anthropology 9, no. 3 (January 19, 2007): 337–40. http://dx.doi.org/10.1111/j.1469-8676.2001.tb00160.x.
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Agrama, Hussein Ali. "Secularism, Sovereignty, Indeterminacy: Is Egypt a Secular or a Religious State?" Comparative Studies in Society and History 52, no. 3 (June 18, 2010): 495–523. http://dx.doi.org/10.1017/s0010417510000289.
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In this essay I offer a thesis about secularism as a modern historical phenomenon, through a consideration of state politics, law, and religion in contemporary Egypt. Egypt seems hardly a place for theorizing about modern secularity. For it is a state where politics and religion seem to constantly blur together, giving rise to continual conflict, and it thus seems, at best, only precariously secular. These facts, however, go to the heart of my thesis: that secularism itself incessantly blurs together religion and politics, and that its power relies crucially upon the precariousness of the categories it establishes. Egypt's religious-political ambiguities, I argue, are expressions of deeper indeterminacies at the very foundation of secular power. In what follows, I elaborate my thesis, how it differs from other, similar sounding arguments, and the shift in perspective on secularism that it entails. I begin with a famous Egyptian apostasy case.
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Leofreddi, Asia. "Two Models of Political Secularism and Religious Freedom in Italy and Croatia: Findings from a Survey among Youth." Religions 14, no. 10 (October 13, 2023): 1292. http://dx.doi.org/10.3390/rel14101292.
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Interest in political secularism is growing, due to its proven relevant role in affecting people’s political behaviours and attitudes toward human rights. However, until now, only a few studies have analysed its influence on religious freedom and those which exist do so mostly from a governmental-policy perspective. Drawing upon the sociology of religious freedom, this article seeks to address this gap. Comparing two Catholic EU countries, Italy and Croatia, and adopting an empirical perspective, it aims to understand whether the endorsement of political secularism enhances or limits support for religious freedom. More specifically, the study draws a key distinction between two models of secularism, ‘institutional’ and ‘ideological’, whose impacts on different aspects of religious freedom are assessed. In doing so, this research presents the results of a cross-national survey on Social Perception of Religious Freedom (SPRF) that was carried out among university students in Italy (=714) and Croatia (=603). The results show the strong positive influence of moderate forms of political secularism in shaping a positive culture of religious freedom. At the same time, they validate the hypothesis that it is necessary to consider political secularism’s multiple facets to fully understand its influence on support for religious freedom in different countries.
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Majiev, G. Zh. "Models and forms of a secular state and religious relations in modern Western countries." BULLETIN of the L.N. Gumilyov Eurasian National University. Historical sciences. Philosophy. Religion Series 132, no. 3 (2020): 37–47. http://dx.doi.org/10.32523/2616-7255-2020-132-3-37-47.
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In this article, the author analyzed the forms of interaction of religious associations and the state in Western countries. Currently, there is no clear general model in the world practice related to the relationship between the state and religion, especially with the principles of secularism, and a large number of conclusions about secularity studied to date show that researchers need even more research in this direction. In particular, this is a topical issue for countries oriented towards the secularity model of Western countries in preventing future problems and positively implementing secularism principles. Within the framework of the topic, special attention was paid to the countries of Europe, Italy, France, Germany, Great Britain, studied by a comparatively analytical method of similarities and differences in their positions in state-confessional relations. As a result, several features and differences between these countries in this direction were established.
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Dallmayr, Fred. "Rethinking Secularism (with Raimon Panikkar)." Review of Politics 61, no. 4 (1999): 715–35. http://dx.doi.org/10.1017/s0034670500050609.
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More than a century after Nietzsche's proclamation of the “death of God,” some recent books speak alarmingly of “the revenge of God” and the prospect of a “new cold war”—a conflict pitting religious “fundamentalists” against agnostic secularists on a worldwide scale. Remembering the cultural struggles of nineteenthcentury Europe, one might say that today Kulturkampfhas been globalized. At this juncture it seems timely to reexamine the meaning of secularism and secularization and their relation to religious faith.
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KIDD, IAN JAMES. "Emotion, religious practice, and cosmopolitan secularism." Religious Studies 50, no. 2 (May 31, 2013): 139–56. http://dx.doi.org/10.1017/s003441251300019x.
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AbstractPhilip Kitcher has recently proposed a form of ‘cosmopolitan secularism’ which he suggests could enable the members of a future secular society to continue to access and benefit from the moral and existential resources of the world's religions. I criticize this proposal by appeal to contemporary work on the role of emotion and practice in religious commitment. Using the work of John Cottingham and Mark Wynn, two objections are offered to the cosmopolitan secularists' claim that the moral resources of a religion could be both preserved by and employed within a secular society whose members lack emotional commitment to and practical engagement with the religions in question. I conclude that,paceKitcher, cosmopolitan secularism cannot fulfil its promise to preserve the moral resources of religion in the absence of genuine religious traditions and communities.
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Soares, Fabrício Emerick. "Discurso Religioso, Laicidade e Espaço Público: notas sobre a Atuação Política e Missionária do Padre Júlio Maria de Lombaerde (1928-1944) - DOI 10.5752/P.1983-2478.2014v10n17p143." INTERAÇÕES 10, no. 17 (August 31, 2015): 143–61. http://dx.doi.org/10.5752/p.1983-2478.2015v10n17p143.
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ResumoO presente artigo objetiva ilustrar as interações entre religião, discurso legitimador e formação/transformação do espaço público como marcas das particularidades da laicidade brasileira, discutidas na disciplina de Religiões no Brasil (PPCIR/PPGCSO – ministrada pelo professor Dr. Marcelo Ayres Camurça) e informadas pelos conceitos de “configurações de secularismo e laicidade” (Giumbelli, 2013) e “esfera pública” (Montero, 2012). Nesse sentido, utiliza-se das noções de processo discursivo e fluxos de interações discursivas, como instrumentos para a produção da legitimidade/deslegitimidade dos agentes e instituições religiosas, para analisar os discursos produzidos pelo Padre Júlio Maria De Lombaerde durante sua atuação política e missionária na Paróquia do Senhor Bom Jesus, no município de Manhumirim (1928-1944).Palavras-Chave: Laicidade. Espaço público. Discurso. Igreja católica.AbstractThis article aims to illustrate the interactions between religion, legitimizing discourse and formation / transformation of public space as the peculiarities of Brazilian brands of secularism, discussed in the discipline of Religions in Brazil (PPCIR - given by Professor Dr. Marcelo Ayres Camurça) and informed by concepts the "settings secularism and secularism" (Giumbelli, 2013), and "public sphere" (Montero, 2012). In this sense, we use the notions of discursive processes and flows of discursive interactions as instruments for the production of legitimacy / legitimacy agents and religious institutions, to analyze the discourses produced by Father Julio Maria De Lombaerde during his performance at the Parish of the Lord Bom Jesus, in the municipality of Manhumirim (1928-1944).Key words: Secularism. Public space. Speech. Catholic church.
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Korf, Benedikt. "„Wir sind nie säkular gewesen“: Politische Theologie und die Geographien des Religiösen." Geographica Helvetica 73, no. 2 (May 7, 2018): 177–86. http://dx.doi.org/10.5194/gh-73-177-2018.
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Abstract. In these afterthoughts to a themed issue on the „Geographies of Post-Secularity“, I critically interrogate the analytical purchase of the terminology of post-secularism. I suggest that the concept of the post-secular is ill-suited to provide a vocabulary for multi-religious societies in the West as much as elsewhere. Instead, I suggest that the vocabulary of a descriptive political theology (Assmann) better helps us grasp the continuing negotiation of the dialectic relations between the secular and the religious. I illustrate this conceptual vocabulary for the study of religion and politics in the postcolonial world, first, in the political-normative debates on Indian secularism, and second, in the everyday struggles of religious actors in the violent politics of Sri Lanka's civil war, to then return to debates on (post-) secularity. I conclude that, indeed, we have never been secular – that the dialectic relations between the secular and the religious are bound to remain, and to become further complicated in increasingly multi-religious societies.
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Koch, Anne, and Stefan Binder. "Holistic Medicine between Religion and Science: A Secularist Construction of Spiritual Healing in Medical Literature." Journal of Religion in Europe 6, no. 1 (2013): 1–34. http://dx.doi.org/10.1163/18748929-89100001.
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A particular formation can be observed in the discourse of spiritual healing and complementary and alternative medicine (CAM). Explanations of the effectiveness of spiritual healing by medical doctors and psychologists sometimes include ideological and non-scientific conclusions and concepts, which are similar to but also different from New Age science on healing. With discourse analysis discursive nodes and strategies are identified in international medical and psychological research journals at the boundary of CAM, traditional medicine, and psychosomatics from the last decade. The article develops the category of secularism to describe these propositional formations and contributes to the larger debate of postsecular societies. Postsecularism not only puts public religion but also secularisms back on the agenda. This particular secularism in the field of spiritual healing is based on transfers of knowledge and practices between subareas of a functionally differentiated society: esoteric and scientific cultural models shift into medicine, and continue into the area of health care and healing. The article demonstrates how this secularism gathers around key concepts such as emergence, quantum physics, and physicalism, and is engaged in a permanent boundary work between conventional and alternative medicine, which is governed by the notion of holistic healing.
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Wesselhoeft, Kirsten. "The Constraints of Choice: Secular Sensibilities, Pious Critique, and an Islamic Ethic of Sisterhood in France." Sociology of Islam 7, no. 4 (December 13, 2019): 226–44. http://dx.doi.org/10.1163/22131418-00704006.
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Muslim women in France engage with moral language of choice, freedom, and rights in a way that offers a framework for the intensification rather than the dilution of pious aspirations. At the same time, the centrality of choice in French state discourses pertaining to Muslim women over-determines the language of choice, freedom, and rights through association with political secularism. Against the background of the valorization of gender mixing (mixité) in state discourses, all-female Islamic social settings reconfigure gender separation (non-mixité) through a pious ethos of rights, freedoms, and personal development that makes up part of the “assemblage” of secularity in the French context, even as these settings are opposed to political secularism.
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Ma'sa, Lukman. "SEKULARISME SEBAGAI TANTANGAN DAKWAH KONTEMPORER." Al-Risalah 11, no. 2 (June 1, 2020): 1–19. http://dx.doi.org/10.34005/alrisalah.v11i2.788.
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The secularization project in the Islamic world has been going on for quite a long time, starting in the early 19th century, this ideology was under the rule of the western countries that colonized Muslim countries. likewise in Indonesia, this secularism under the Dutch colonialists. The Netherlands collaborates with Orientalist and Christian missionaries trying to secularize Indonesian Muslim communities. of course this secularization project has been opposed by Islamic figures. This paper tries to examine and describe secularism as an ideology and secularization process in Indonesia from the perspective of da'wah. the results of this paper prove that secularism is contrary to Islam, even wants to eliminate the role of Islamic religion in life. but ironically many Muslims who follow and have a secular understanding, they reject and blaspheme the Shari'ah, doubting the authenticity of the Qur'an, even do not believe in Islam as a true religion. of course this is a very serious da'wah problems, which requires serious attention and care from preachers (da’i) , ulama, and also da'wah institutions.
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‘Nasrat’, Abdul Naser. "Secularism form an Islamic prospection." Volume-3: Issue- 2 (February) 3, no. 2 (February 19, 2021): 1–7. http://dx.doi.org/10.36099/ajahss.3.2.1.
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This article looks or reviews the contemporary discourse of secularism from Islamic Prospection. Observation of facts, including a religious consciousness, and the politicalreligious language of recent times, it is shown that there is no natural given boundary separating the two dimensions, the whole discussion derives from an advanced or traditional state from a religious mind. In the nineteenth and the twentieth-century thoughts in an international era by invaders, for example, in the fields of law, education, administration, and mass culture, there was experienced a visible process of change towards secularity.
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Singh, Dr Surya Bhan. "Secularism in Indian Constitution." Indian Journal of Applied Research 3, no. 9 (October 1, 2011): 527–28. http://dx.doi.org/10.15373/2249555x/sept2013/160.
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Köker, Tolga. "The Establishment of Kemalist Secularism in Turkey." Middle East Law and Governance 2, no. 1 (2010): 17–42. http://dx.doi.org/10.1163/187633610x12538730567080.
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AbstractThree mechanisms (exit, sincere voice and self-subversion) mediated the establishment of Turkish secularism. Exit means purging opponents out of decision-making. Sincere voice is public expression of dissent against the secularist reforms. Self-subversion refers to concealment of underlying opposition to Kemalist project in the face of perceived pressures. Exit ensured the absence of the opposition leaders in the Assembly, allowing the Kemalists to intimidate the opposing deputies to self-subvert themselves, clogging sincere voice, to such a degree that all the secularizing reforms were unanimously approved without a single vote of dissent in the parliament. Thus, the Kemalist secularism was established as a result of the dominance of exit and self-subversion over sincere voice. The very same interplay of these three mechanisms later led to the rise of a secular public sphere in Turkey during the early republican era (1923-1938). The article ends with discussing the social ramifications of this intense secularization in contemporary Turkey.
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Shchipkov, Vasiliy A. "Nominalistic Preconditions of Secularism and Its Actual Significance for Russia and the West." Almanac “Essays on Conservatism” 66 (February 20, 2019): 37–45. http://dx.doi.org/10.24030/24092517-2019-0-1-37-45.
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The problem of aggressive secularism in the form of fight against religion was acute throughout the 20th century, and not only in the Soviet Union, but also in capitalist countries, which drew the attention of A. Solzhenitsyn in the 1980s. This problem remains relevant also today, despite the fact that the USSR collapsed and the atheism ceased to be an open threat to religious consciousness. It is noted in the article that the theory of secularization is being revised by religious scholars and sociologists, while new models for the study of the secularity are proposed. The author of the article develops and comments on one of such models connecting the emergence of secularism with the late medieval scholasticism and the philosophy of nominalism.
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Sounaye, Abdoulaye. "Ambiguous Secularism." Civilisations, no. 58-2 (December 30, 2009): 41–58. http://dx.doi.org/10.4000/civilisations.2025.
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