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Publicado: 26 de julio de 2024

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1

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.

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2

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

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3

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

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4

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

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5

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

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6

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

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7

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

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8

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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9

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

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10

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

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11

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

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12

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

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13

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

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14

Secularism versus communalism. Hyderabad: Prajasakti Book House, 2008.

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15

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

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16

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

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17

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

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18

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

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19

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

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20

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

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21

The secularist. New Delhi: Minerva Press, 1999.

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22

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

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23

Tomaszewska, Anna y 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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24

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

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25

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

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26

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

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27

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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28

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

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29

Robert A. And Postiglione, Marianne Brungs. Secularism Versus Biblical Secularity: Proceedings of the ITEST Workshop, 1994. ITEST Faith/Science Press, 1994.

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30

Lee, Lois. Non-Religion. Editado por Michael Stausberg y Steven Engler. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198729570.013.6.

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Beginning with a focus on ‘secularism’ in the mid-1990s and extending to the study of ‘secularity,’ ‘atheism,’ and ‘irreligious’ and ‘non-religious’ cultures from the mid-2000s onwards, the study of religion’s various ‘others’ is receiving increasing attention from scholars of religion. This chapter untangles the key topic strands in this broad area: non-religious populations; ‘religious-like’ phenomena such as non-religious lifecycle ceremonies and worldviews; dialectics between the religious and non-religious or secular; and secularist regimes of power. It outlines the theoretical concerns of these projects: rival accounts of secularism/s (e.g. postcolonial critiques, realist ‘multiple’ approaches); new ways of investigating and challenging secularization theory; and ‘egalitarian’ approaches to religion which challenge the idea that religion is unique—a sole example of a type. Each of these overlapping areas of research are young fields, and conceptual resources and distinctions are therefore works in progress and require careful negotiation.
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31

Smith, Jesse M. Secular Living. Editado por Phil Zuckerman y John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.32.

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This chapter discusses the definitions, experiences, and sociocultural construction of secularity. How do people make meaning out of, and in relation to, the secular? The chapter focuses on those individuals and groups who either reject or are uninterested in religion and who hold no theistic beliefs. This is different task from an academic conversation about historical secularism, the functions of secular states or governments, or the historical processes and expressions of secularization. Ideas of the secular, secularism, and secularity are not easy and straightforward concepts. Their meaning(s) and implications are more varied, flexible, and contested than is often assumed: the secular itself involves many paths and meanings and is expressed and experienced in different ways. It is important to go beyond a simplistic “religious life” versus “secular life” distinction and recognize the variability and versatility of secularity, as that variety is becoming increasingly clear in the contemporary landscape.
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32

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

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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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33

Secularism. Oxford University Press, 2019.

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34

Goodson, Jacob. Communicative Reason and Religious Faith in Secular and Postsecular Contexts. Editado por Phil Zuckerman y John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.20.

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The German philosopher and social theorist Jürgen Habermas has shifted his position of defending secularism to now defending postsecularism This chapter describes Habermas’s usage of the terms “secularity,” “secularism,” and “postsecularism” and explains how Habermas’s usage of these three terms is best understood in relation to his philosophical theory of communicative rationality. The shift from secularism to postsecularism is based on the fact that the latter allows for better communication between religious believers and nonreligious citizens in the globalized world of the twenty-first century. Habermas argues that the secular academy has responsibilities toward the positive aspects of religious faith as well as the negative aspects found in religious fundamentalism and religious-based violence.
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35

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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36

Modood, Tariq. Multiculturalizing Secularism. Editado por Phil Zuckerman y 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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37

Bhargava, Rajeev. Political Secularism. Editado por John S. Dryzek, Bonnie Honig y 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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38

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

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39

Urban Secularism. Taylor & Francis Group, 2020.

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40

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

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41

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

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42

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

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43

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

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44

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

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45

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

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46

Zuckerman, Phil y John R. Shook. Introduction. Editado por Phil Zuckerman y John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.1.

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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. 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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47

Quack, Johannes. Identifying (with) the Secular. Editado por Phil Zuckerman y John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.2.

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This chapter discusses two academic strands with respect to scholarly attempts to identify the secular. Based on a review of criticism brought forward against the classical secularization thesis, it outlines, on one hand, what consequences have been drawn by descriptive and explanatory social scientists and how they apply notions such as secularity, secularism, and secularization today, and, on the other, examines the conceptual histories as well as distinct genealogical studies of “the secular” to explore the ways in which attempts to identify the secular may also imply an identification with or against the secular. Here, recent arguments concerning the importance of researching how worldview secularism and political secularism are both to be differentiated as well as historically intertwined are taken up. Finally, the chapter attempts to determine whether and how both academic strands can be brought together in research on the heterogeneity of religious–secular entanglements in the contemporary world.
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48

Bader, Veit. Secularisms or Liberal-Democratic Constitutionalism? Editado por Phil Zuckerman y John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.21.

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This chapter begins with the concepts “secular,” “secularity,” “secularization,” and “secularism” and summarizes core results of social science studies into the changing role of religions in contemporary societies, Then it discusses problems with the construction of models of the governance of religious diversity in the social sciences and presents some empirically grounded normative models of relations between (organized) religions and societies, cultures, politics, law, and the state in order to draw some normative lessons. The chapter provides a critical discussion of first- and second-order normative principles that should govern the these relations. For rich empirical descriptions and explanations in the social sciences, grand narratives or umbrella concepts such as secularization, secularism, and postsecularism fail to capture different complexities, configurations, and trade-offs. The different meanings of “the principle of secularism” are discussed and a proposal to replace them by rights and principles of liberal-democratic constitutionalism offered.
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49

Hobson, Suzanne. Unbelief in Interwar Literary Culture. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192846471.001.0001.

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Unbelief offers a new account of the relationship between literary and secularist scenes of writing in interwar Britain. Organized secularism has sometimes been seen as a phenomenon that lived and died with the nineteenth century. But associations such as the National Secular Society and the Rationalist Press Association survived into the twentieth and found new purpose in the promotion and publishing of serious literature. This book assembles a group of literary figures whose work was recommended as being of particular interest to the unbelieving readership targeted by these organizations. Some, including Vernon Lee, H. G. Wells, Naomi Mitchison, and K. S. Bhat, were members or friends of the RPA; others, such as Mary Butts, were sceptical but nonetheless registered its importance in their work; a third group, including D. H. Lawrence and George Moore, wrote in ways seen as sympathetic to the Rationalist cause. All of these writers produced fiction that was experimental in form and, though few of them could be described as modernist, they shared with modernist writers a will to innovate. This book explores how secularist ideas were adapted and transformed by these experiments, focusing in particular on the modifications required to accommodate the strong mode of unbelief associated with British secularism to the notional mode of belief usually solicited by fiction. Whereas modernism is often understood as the literature for a secular age, Unbelief looks elsewhere to find a literature that draws more directly on secularism for its aesthetics and its ethics.
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50

Parla, Taha. Secularisms. Editado por Janet R. Jakobsen y Ann Pellegrini. Duke University Press, 2008. http://dx.doi.org/10.1515/9780822388890.

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