Literatura académica sobre el tema "Seculariam"
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Artículos de revistas sobre el tema "Seculariam"
Manzoor, Parvez. "Desacralizing Secularism". American Journal of Islam and Society 12, n.º 4 (1 de enero de 1995): 545–59. http://dx.doi.org/10.35632/ajis.v12i4.2356.
Texto completoDarwish, 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, n.º 3 (21 de febrero de 2023): 286. http://dx.doi.org/10.3390/rel14030286.
Texto completoRedondo, Gonzalo. "Secularidad y secularismo". Ius Canonicum 27, n.º 53 (9 de febrero de 2018): 119–41. http://dx.doi.org/10.15581/016.27.18362.
Texto completoSikhimbayeva, Damira, Lesken Shyngysbayev y Inkar Nurmoldina. "FOUNDATIONS OF SECULARITY: GLOBAL EXPERIENCE AND KAZAKHSTAN". Central Asia and The Caucasus 22, n.º 1 (23 de marzo de 2021): 098–105. http://dx.doi.org/10.37178/ca-c.21.1.09.
Texto completoPABST, ADRIAN. "The secularism of post-secularity: religion, realism, and the revival of grand theory in IR". Review of International Studies 38, n.º 5 (diciembre de 2012): 995–1017. http://dx.doi.org/10.1017/s0260210512000447.
Texto completoZuckerman, Phil. "Commentary on Secularism: The Basics". Secular Studies 5, n.º 1 (25 de abril de 2023): 48–52. http://dx.doi.org/10.1163/25892525-bja10045.
Texto completoHood, Ralph W. "Secularism & Secularity: Contemporary International Perspectives". International Journal for the Psychology of Religion 18, n.º 4 (10 de noviembre de 2008): 353–55. http://dx.doi.org/10.1080/10508610802258444.
Texto completoFokas, Effie. "Secularism and secularity: Contemporary international perspectives". Culture and Religion 11, n.º 2 (junio de 2010): 163–69. http://dx.doi.org/10.1080/14755611003688019.
Texto completoScharffs, Brett G. "Four Views of the Citadel: The Consequential Distinction between Secularity and Secularism". Religion & Human Rights 6, n.º 2 (2011): 109–26. http://dx.doi.org/10.1163/187103211x576062.
Texto completoBeltramini, Enrico. "The Crisis of Indian Secularism". Exchange 50, n.º 3-4 (14 de diciembre de 2021): 289–308. http://dx.doi.org/10.1163/1572543x-12341603.
Texto completoTesis sobre el tema "Seculariam"
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.
Texto completoA 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.
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.
Texto completoJones, Conner Douglas. "Secularism: A Measure of Explicit Agreement With Assumptions of Secularism (MEAAS)". BYU ScholarsArchive, 2021. https://scholarsarchive.byu.edu/etd/9225.
Texto completoOliveira, 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.
Texto completoO 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.
Lysén, Jan. "Ett postsekulärt Sverige?" Thesis, Högskolan Dalarna, Religionsvetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:du-33538.
Texto completoThe 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.
Baker, Joseph O. "Perceptions of Science and American Secularism". Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etsu-works/499.
Texto completoHaidar, 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.
Texto completoBouchlaka, Rafik Abdessalem. "Islam, secularity & modernity". Thesis, University of Westminster, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.434360.
Texto completoMohamadi, Omid. "Modernity, secularism, and the political in Iran". Thesis, University of California, Santa Cruz, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10244526.
Texto completoIn 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.
Brown, Melanie. "For God’s Sake! Rethinking Secularism in Australia". Thesis, Department of Government and International Relations, 2011. http://hdl.handle.net/2123/8282.
Texto completoLibros sobre el tema "Seculariam"
ITEST Workshop (1994 Saint Louis, Mo.). Secularism versus biblical secularity: Proceedings of the ITEST Workshop, March, 1994. Editado por Postiglione Marianne y Brungs Robert A. 1931-. St. Louis, Mo: ITEST Faith/Science Press, 1994.
Buscar texto completoRiesgo, Manuel Fernández del. Secularismo o secularidad?: El conflicto entre el poder político y el poder religiosos. Boadilla del Monte, Madrid: Promoción Popular Cristiana, 2010.
Buscar texto completoLedewitz, Bruce. Hallowed Secularism. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230619524.
Texto completoWilson, Erin K. After Secularism. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230355316.
Texto completoMasmaliyeva, Tarlan. Turkish Secularism. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-46011-1.
Texto completoCalhoun, Craig J. Rethinking secularism. Oxford, N.Y: Oxford University Press, 2011.
Buscar texto completo1960-, Jakobsen Janet R. y Pellegrini Ann 1964-, eds. Secularisms. Durham: Duke University Press, 2008.
Buscar texto completoSelby, Jennifer A. Questioning French Secularism. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1007/978-1-137-01132-9.
Texto completoSecularism: Precept & practice. New Delhi: Secular Foundation, 2000.
Buscar texto completoMatilal, Rudra Prasad. Secularism in Hinduism. Kolkata, India: Rudra Prasad Matilal & Levant Books, 2013.
Buscar texto completoCapítulos de libros sobre el tema "Seculariam"
Iversen, Hans Raun. "Secularization, Secularity, Secularism". En Encyclopedia of Sciences and Religions, 2116–21. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1024.
Texto completoRectenwald, Michael. "Epilogue: Secularism as Modern Secularity". En Nineteenth-Century British Secularism, 197–201. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/9781137463890_8.
Texto completoSalaymeh, Lena y Shai Lavi. "Secularism". En 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.
Texto completoDraaisma, Linde R. y Erin K. Wilson. "Secularism". En The Routledge Handbook of Religion, Politics and Ideology, 23–36. London: Routledge, 2021. http://dx.doi.org/10.4324/9780367816230-4.
Texto completoModood, Tariq. "Secularism". En Contested Concepts in Migration Studies, 214–26. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003119333-14.
Texto completoMalachuk, Daniel S. "Secularism". En Literature for a Society of Equals, 37–49. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003393740-4.
Texto completoBerlinerblau, Jacques. "Embrace complexity!" En Secularism, 112–26. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003140627-10.
Texto completoBerlinerblau, Jacques. "Anti-secularisms of the left". En Secularism, 140–52. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003140627-12.
Texto completoBerlinerblau, Jacques. "French secularism". En Secularism, 64–75. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003140627-6.
Texto completoBerlinerblau, Jacques. "American secularism". En Secularism, 51–63. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003140627-5.
Texto completoActas de conferencias sobre el tema "Seculariam"
Kuru, Ahmet T. "CHANGING PERSPECTIVES ON ISLAMISM AND SECULARISM IN TURKEY: THE GÜLEN MOVEMENT AND THE AK PARTY". En Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mmwz7057.
Texto completo"Religion and Secularism". En April 18-19, 2017 Kyoto (Japan). DiRPUB, 2017. http://dx.doi.org/10.15242/dirpub.ea0417005.
Texto completoAini, Kusuma Dewi Nur. "The Problem of Secularism". En 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.
Texto completoKadriu, Flora y Leon Kadriu. "Religion, secularism and political system – state". En 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.
Texto completoMunteanu, Cristian Marius. "The impact of secularism on the activity of the Church". En DIALOGO-CONF 2019 IRDW. Dialogo, 2019. http://dx.doi.org/10.18638/dialogo.2019.5.2.12.
Texto completoZhanazarova, Zaure y Zhanar Nurbekova. "Secularism is a guarantee of the development of Kazakhstan’s society (sociological vision)". En 2nd Annual International Conference on Political Science, International Relations and Sociology . Cognitive-crcs, 2015. http://dx.doi.org/10.15405/epsbs.2015.03.7.
Texto completoBagaeva, Kseniya А. y Dari Sh Tsyrendorzhieva. "To the understanding of secularism in the conditions of state-religious relations actualization". En 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.
Texto completoNikitaev, Dmitry. "THE IMPORTANCE OF THE STATE SECULARISM PRINCIPLE IN GLOBAL DIPLOMACY: PROBLEMS OF THEORY AND PRACTICE". En 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.
Texto completoNikitaev, Dmitry Mikhailovich. "THE PRINCIPLE OF SECULARISM OF STATES AS AN IMPORTANT CONDITION FOR GLOBAL SUSTAINABLE DEVELOPMENT". En 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.
Texto completo""SECULARISM WON’T SAVE US FROM SEXISM: ATHEISTS IN ROMANTIC DYADS DEMONSTRATE NON-EGALITARIAN CHORE DIVISION"". En International Psychological Applications Conference and Trends. inScience Press, 2023. http://dx.doi.org/10.36315/2023inpact048.
Texto completoInformes sobre el tema "Seculariam"
Kem, Jackie D. Secularism and Society: A Clash of Values. Fort Belvoir, VA: Defense Technical Information Center, febrero de 1998. http://dx.doi.org/10.21236/ada344481.
Texto completoJha, Shweta y Rishiraj Sen. Terrorizing the Hindu Voter: Political Gimmick of Secularism. Criticalasianstudies.org, julio de 2024. http://dx.doi.org/10.52698/naex9650.
Texto completoBlancarte, Roberto. Populism, Religion, and Secularity in Latin America and Europe. Leipzig: Leipzig University, agosto de 2023. http://dx.doi.org/10.36730/2020.1.msbwbm.27.
Texto completoHoinathy, Remadji y Daniel Eizenga. The State of Secularism in Chadian Higher Education: Testing Perceived Ties to Violent Extremism. RESOLVE Network, marzo de 2019. http://dx.doi.org/10.37805/lcb2019.2.
Texto completoYilmaz, Ihsan y Kainat Shakil. Gender Populism: Civilizational Populist Construction of Gender Identities as Existential Cultural Threats. European Center for Populism Studies (ECPS), mayo de 2023. http://dx.doi.org/10.55271/pp0023.
Texto completoLAKE CHAD BASIN RESEARCH SERIES FACT SHEET: The State of Secularism in Chadian Higher Education: Testing Perceived Ties to Violent Extremism. RESOLVE Network, agosto de 2020. http://dx.doi.org/10.37805/fs2020.3.lcb.
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