Tesis sobre el tema "Seculariam"
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Santana, Rafael Alves de. "Habermas e o debate em torno do secularismo: implicações para o lugar da religião na esfera pública". Universidade do Estado do Rio de Janeiro, 2013. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=7165.
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 completoRoychowdhury, Pampa. "Secularism in Indian culture : a critical study". Thesis, University of North Bengal, 2017. http://hdl.handle.net/123456789/2599.
Texto completoGyulay, Nicola. "Religion and secularism in Naipaul, Rushdie and Okri". Thesis, Royal Holloway, University of London, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.582841.
Texto completoBaker, Joseph O. y Buster G. Smith. "American Secularism: Cultural Contours of Nonreligious Belief Systems". Digital Commons @ East Tennessee State University, 2015. http://amzn.com/1479873721.
Texto completohttps://dc.etsu.edu/etsu_books/1028/thumbnail.jpg
Evans, Richard Kent. "MOVE: RELIGION, SECULARISM, AND THE POLITICS OF CLASSIFICATION". Diss., Temple University Libraries, 2018. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/505910.
Texto completoPh.D.
This dissertation is a study of how religion is manufactured, policed, imagined, and defended in the modern United States. It traces the history of one group, MOVE, from its inception in the late 1960s to the present in order to illustrate how the category of religion functions in the modern United States. The central premise of the book is that MOVE people believed MOVE was a religion. They believed, nearly from the very beginning of the group, that John Africa was a prophet who communicated on behalf of the divine, that his Teachings were inspired and had supernatural effects on the body, and that MOVE people had a role to play in a cosmic conflict between forces of good (The Law of Mama) and forces of evil (The System). Despite this, MOVE was rarely allowed to be a religion. That is, MOVE’s claim that they had a religion was, more often than not, dismissed. Historians of religion have, in recent years, begun turning their attention to the people with the power to define lived experience as either religious or secular. In MOVE’s case, the people who defined their experience as secular, and not religious, included police officers, judges, journalists, established religious leaders, and politicians. At various points throughout MOVE’s history, these social actors articulated a series of claims about what “true religion” was and why MOVE did not count. The disconnect between how MOVE people viewed themselves and how MOVE was understood by most outside the group points to the central concern of this dissertation.
Temple University--Theses
Abadee, Daniel. "Exploring Secularity Studying Australian Secularists". Thesis, Department of Government and International Relations, 2012. http://hdl.handle.net/2123/8869.
Texto completoBaker, Terry Hunter Hankins Barry. "Christianity, secularism, and America an exploration and critique of the historical, legal, social, and philosophical implications of secularism from an American perspective /". Waco, Tex. : Baylor University, 2007. http://hdl.handle.net/2104/5134.
Texto completoAhmad, Khairil Izamin Bin. "Exploring pluralism: secularism and liberalism in the United Kingdom". Thesis, University of Essex, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.601672.
Texto completoBaker, Joseph O., Kelli K. Smith y Yasmin A. Stoss. "Theism, Secularism, and Sexual Education in the United States". Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etsu-works/491.
Texto completoOnaiyekan, John. "STATE SECULARITY AND THE NIGERIAN CHRISTIAN". Bulletin of Ecumenical Theology, 1989. http://digital.library.duq.edu/u?/bet,1345.
Texto completoBaptista, Raphael Faé. "Fenomenologia e filosofia da secularidade moderna em Charles Taylor". Mestrado em Filosofia, 2015. http://repositorio.ufes.br/handle/10/1989.
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O sentido ordinário dado à secularização no ocidente aponta para o expurgo do religioso das esferas públicas e da sociedade, em cujos debates evidenciam-se um embate polarizado entre discursos religiosos e científicos, com vantagem para estes. Charles Taylor pretende demonstrar o quão tímida e enviesada é essa perspectiva. No bojo da resposta à questão “o que mudou, entre crença e descrença, em 500 anos de civilização ocidental, de 1500 a 2000?”, ele considera um conjunto de reelaborações e ressignificações nos antigos e novos modos de pensar, agir e se envolver no tocante à espiritualidade e seus modos de imbricação social. O propósito, aqui, é analisar a chave de leitura tayloriana sobre a secularização, o quadro no qual se desenvolverão as condições da crença e da descrença atuais, com amplas repercussões políticas, sociais, éticas, antropológicas, etc., em indivíduos e em sociedades.
The ordinary meaning given to the secularization in the West, points to the purge of the religious view in public places and society, in which debates evidentiate themselves in a polarized clash between religious and scientific discourse, with the advantage of these last. Charles Taylor intends to demonstrate how timid and biased is this perspective. In the midst of the answer to the question “what has changed between belief and unbelief, in 500 years of Western civilization, from 1500 to 2000?”, he considers a set of redrafts and new meanings in old and new ways of thinking, acting and engage regarding to spirituality and its modes of social embeddedness. The aim here is to analyze the Taylorian reading key about secularization, the framework within which are going to be developed the current conditions of the belief and unbelief, with wide political, social, ethical, anthropological, and so forth, repercussions, on individuals and societies.
Smith, David William. "Secularisation and evangelicalism a study in the reaction of conservative Christianity to the modern world /". Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 1989. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=59652.
Texto completoDaood, Christopher. "Effects of Individual Secularity, Institutional Secularity and Campus Activity Involvement on College Student Suicidal Ideation and Attempts". [Milwaukee, Wis.] : e-Publications@Marquette, 2009. http://epublications.marquette.edu/dissertations_mu/15.
Texto completoRobinson, James George. "Secularism and sacralism in the poetic theory of Friedrich Schlegel". Thesis, University of Edinburgh, 1987. http://hdl.handle.net/1842/24277.
Texto completoDeftereos, Christine. "Contesting secularism : Ashis Nandy and the cultural politics of selfhood /". Connect to thesis, 2009. http://repository.unimelb.edu.au/10187/5722.
Texto completoMuch criticism of Nandy and his work is based on beliefs that he represents the intellectual basis of anti-secularism and anti-modernism in India. According to these accounts Nandy carries forward a threatening and disruptive quality. This is evident, it is claimed, in his calls to return to a regressive traditionalism. These responses represent his ideas and his identity within a particular ideological and intellectual framework. This takes place though, at the expense of engaging with the methods operating in his work. The focus on the disruptive and threatening features of Nandy and his work creates a series of over-determined responses that undermine recognition of his psychoanalytic approach. I argue that the location of agitation and fascination for critics is in Nandy’s willingness to confront accepted identities, meanings, fantasies, projections and ideals operating in politics, and in working through the complexities of subjectivity. This aptitude for working with external and internal processes, at the border between culture and psyche is where the psychoanalytic focus of his work is located. The psychoanalytic focus, in working with and working through the complexities of human subjectivity, produces a confronting self-reflexivity that can disarm critics. Nandy’s psychoanalytic reading of secularism is the starting point for theorising and characterising the method, or mode of critique operating across his work more broadly.
This dissertation argues that Nandy’s approach or method is characterised by a psychoanalytic mode. The psychoanalytic mode of engagement is illustrated in his capacity to generate critical analytic perspectives that rupture and regenerate subjectivity, including his own. This dissertation demonstrates Nandy’s psychoanalytic commitment, and argues the importance of this approach. Therefore, this reading of Nandy and the methods that are employed to develop this inquiry, build a case for the importance of psychoanalytic concepts, as a necessary interpretive mode for social and political criticism.
Jansen, Hiske Yolande Mariëlle. "Stuck in a revolving door secularism, assimilation and democratic pluralism /". [S.l. : Amsterdam : s.n.] ; Universiteit van Amsterdam [Host], 2006. http://dare.uva.nl/document/90694.
Texto completoIvermee, Robert. "Secularism contested : Indian muslims and colonial governmentality, c. 1830-1910". Thesis, University of Kent, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.633830.
Texto completoGaur, Meenu. "Kashmir on screen : region, religion and secularism in Hindi cinema". Thesis, SOAS, University of London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.561285.
Texto completoTaylor, Jennifer Marion. "After secularism : inner city governance & the new religious discourse". Thesis, SOAS, University of London, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.252276.
Texto completoGutkowski, Stacey Elizabeth. "Religious violence, secularism and the British security imaginary, 2001-2009". Thesis, University of Cambridge, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608941.
Texto completoSanders, Elizabeth Mildred. "Enchanting Belief: Religion and Secularism in the Victorian Supernatural Novel". Diss., University of Iowa, 2015. http://ir.uiowa.edu/etd/5186.
Texto completoAhmadoghlu, Ramin. "Nationalism, Secularism, and Islam: Azerbaijani Turks in Azerbaijan and Iran". University of Cincinnati / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1468337156.
Texto completoDebnath, Sailen. "Netaji Subhas Chandra Bose and secularism : his ideas and activities". Thesis, University of North Bengal, 1986. http://hdl.handle.net/123456789/1221.
Texto completoKäller, Emelie. "“Egentligen är alla brainwashed” : En analys av den sekularistiska diskursen i ett audiovisuellt läromedel för svensk religionsundervisning". Thesis, Uppsala universitet, Tros- och livsåskådningsvetenskap, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-444618.
Texto completoTan-Chow, Mayling. "Secularity and the intelligibility of divine action". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
Texto completoTskhadaia, Giorgi. "Reimagining truth and morality: from Jürgen Habermas to Jacques Derrida". Doctoral thesis, Universitat Pompeu Fabra, 2020. http://hdl.handle.net/10803/668844.
Texto completoEn aquesta tesi, argumento que el liberal neo-kantià de Jürgen Haberma no proporciona fonaments universalistes per a la veritat i la moral, ja que no es pot aplicar invariablement en diferents contextos. Tanmateix, aquest fracàs no justifica una renúncia a la postura epistemològica universalista. Com mostro, les crítiques immanentistes i contextualistes de la visió neocantiana no estan exemptes de presumpcions universalistes. En canvi, defenso una concepció que descriu les condicions quasi-transcendentals de l’experiència. Proposo que la desconstrucció de Jacques Derrida sigui tal, ja que proporciona una descripció de les condicions de l'experiència en termes de paradoxes i apòries. Té en compte tant les particularitats d’un context determinat com la necessitat de transcendència del context. Argumento que un universalisme derridià es pot mantenir en relació a les qüestions de veritat i moralitat. Investigo la qüestió de la moral a nivell d’un estat (laïcisme) i d’un individu (tolerància).
Howard, Augustus Pritchard. "A proper secularism : beyond ideology in Bulgakov, Trilling, Updike and Pynchon". Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/290386.
Texto completoSchwartz, Laura. "Infidel feminism : religion, secularism and women's rights in England 1803-1889". Thesis, University of East London, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.532894.
Texto completoAlkan, Yavuz Selim. "Facilitative secularism : the place of religious arguments in public political debate". Thesis, University of Leicester, 2015. http://hdl.handle.net/2381/32341.
Texto completoCagaptay, Soner. "Islam, secularism, and nationalism in modern Turkey : who is a Turk ? /". London ; New York : Routledge, 2006. http://catalogue.bnf.fr/ark:/12148/cb402323640.
Texto completoBranch, Lori. "Rituals of spontaneity : sentiment and secularism from free prayer to Wordsworth /". Waco : Baylor university press, 2006. http://catalogue.bnf.fr/ark:/12148/cb40938920p.
Texto completoÇarmikli, Eyup Sabri. "Caught between Islam and the West : secularism in the Kemalist discourse". Thesis, University of Westminster, 2011. https://westminsterresearch.westminster.ac.uk/item/90126/caught-between-islam-and-the-west-secularism-in-the-kemalist-discourse.
Texto completoWilliams, Andrew Jerome. "Tolerable faiths: religious toleration, secularism, and the eighteenth-century British novel". Diss., University of Iowa, 2015. https://ir.uiowa.edu/etd/6521.
Texto completoAndrade, Fernanda Maria Arruda dos Santos. "Identidade e religião : uma análise da construção da identidade religiosa juvenil". Universidade Católica de Pernambuco, 2008. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=389.
Texto completoYouth in contemporary society has taken a position in relation to the holy and to the religiosity completely different from established religion. This research intends to identify some characteristics on formation of religious identity of youth faced with a religious field more and more plural in a global and consumption culture. We notice that is usual among youth the religious traffic, a floating between denominations and systems searching to build their structure of meaning. Faced with the strong influence of subjectivity in relation to the religious choices, the religion become "invisible" because it is located in the subjectivity of the person who has to build now its structure of meaning described always much more provisional and nomad
Lee, Lois. "Being secular : towards separate sociologies of secularity, nonreligion and epistemological culture". Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610833.
Texto completoBezirgan, Bengi. "Europe And Muslim Immigrants At The Intersection Of Secularism, Religion And Racism". Master's thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/12612787/index.pdf.
Texto completoDrake, Darren y mikewood@deakin edu au. "Secularism exhausted?: Non-Indigenous postcolonial discourses and the question of aboriginal religion". Deakin University. School of Communication and Creative Arts, 2002. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20051017.152649.
Texto completoRao, Badrinath Krishna. "Religious minorities under Hindu hegemony, the political economy of secularism in India". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0020/NQ46906.pdf.
Texto completoDamar, E. "Kemalism and hegemony : the Turkish experience with secularism in the post-1990s". Thesis, University of Essex, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.573731.
Texto completoCARO, BRUNO LOYOLA DEL. "SECULARISM IN THE BRAZILIAN STATE, RELIGIOUS FREEDOM AND TAX IMMUNITY OF TEMPLES". PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2014. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=29253@1.
Texto completoO presente estudo aborda o tema da conexão religião-tributação, em especial a previsão constitucional brasileira da laicidade, liberdade religiosa e a observância de preceitos da imunidade tributária nos templos de qualquer culto no corpo constitucional. Pretende-se analisar, desde a sua concepção, o instituto imunitário a partir do paradigma histórico-constitucional da existência da liberdade religiosa como fundamento da limitação ao poder de tributar os templos religiosos. O presente trabalho discute ainda uma proposta de Emenda à Constituição apresentada em 1993, que pretendia suprimir do texto constitucional as imunidades tributárias, bem como a decisão do Supremo Tribunal Federal que enfrentou o tema em Recurso Extraordinário. Embora com divergências entre ministros e fundamentos, a decisão ampliou os entendimentos da referida imunidade tributária religiosa. Finalmente, examina-se o modelo tributante introduzido legalmente na Itália para discussão sobre o que de fato merece o reconhecimento constitucional, conforme o que em época fora objeto de pretensão pelo constituinte originário. Com isto, pretende-se buscar uma compreensão adequada dos princípios contidos na Constituição Federal sobre a questão.
The present study addresses the conection between religion and taxation, specially the Brazilian constitutional provision of secularism, religious freedom and the observance of the precepts of tax immunity in the temples of any worship in the constitutional body. We intend to analyze, since its conception, the tax immunity from the historical and constitutional paradigm of the existence of religious freedom as the basis of limiting the power of taxing religious temples. This paper also discusses a proposed Amendment to the Constitution presented in 1993, that intended to suppress the tax immunities from the constitutional text, as well as the decision of the Supreme Court that faced the issue in Extraordinary Appeal.. Although with differences among ministers and fundaments, the decision broadened the understandings of the mentioned religious tax immunity. Finally, the taxing model legally introduced in Italy is examined, discussing what actually deserves constitutional recognition, according to what in that time was intended by the original legislator. This way, we intend to pursue a proper understanding of the principles contained in the Federal Constitution on the issue.
Källeskog, Anna. "The "Good" Faces of Faith : Secularism and Counter-Narratives in Religious Peacebuilding". Thesis, Uppsala universitet, Statsvetenskapliga institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-416773.
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