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Manzoor, Parvez. "Desacralizing Secularism." American Journal of Islam and Society 12, no. 4 (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 (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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Redondo, Gonzalo. "Secularidad y secularismo." Ius Canonicum 27, no. 53 (2018): 119–41. http://dx.doi.org/10.15581/016.27.18362.
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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 (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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PABST, ADRIAN. "The secularism of post-secularity: religion, realism, and the revival of grand theory in IR." Review of International Studies 38, no. 5 (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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Zuckerman, Phil. "Commentary on Secularism: The Basics." Secular Studies 5, no. 1 (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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Hood, Ralph W. "Secularism & Secularity: Contemporary International Perspectives." International Journal for the Psychology of Religion 18, no. 4 (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 (2010): 163–69. http://dx.doi.org/10.1080/14755611003688019.
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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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Beltramini, Enrico. "The Crisis of Indian Secularism." Exchange 50, no. 3-4 (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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Kasselstrand, Isabella. "Secularism in Relation to Secularity and Secularization." Secular Studies 5, no. 1 (2023): 29–32. http://dx.doi.org/10.1163/25892525-bja10040.
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Igboin, Benson Ohihon. "The Scramble for Religion and Secularism in Pre-Colonial Africa." Religions 13, no. 11 (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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Hlaváček, Karel. "Adorno und Habermas im Vergleich: Vom Säkularismus zum Postsäkularismus?" Labyrinth 20, no. 1 (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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Botakarayev, B., and F. Kamalova. "Secularity in Kazakhstan society: social and philosophical analysis." Adam alemi 94, no. 4 (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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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 (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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Rutkevich, Elena D. "The Impact of Immigrant Religions on the Nature of Religious Pluralism in the USA and Western Europe." Sociological Journal 25, no. 2 (2019): 8–32. http://dx.doi.org/10.19181/socjour.2019.25.2.6384.
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Some of the most significant consequences of transnational immigration is growing religious diversity and finding a way to manage it. This article considers the concept of pluralism, the differences in religious pluralism between America and Western Europe occurring due to immigration, as well as the roles and possibilities of immigrant religions in the process of adapting to the host society. The history of immigration, models of immigrant incorporation and adaption, patterns of religious pluralism and types of secularism strongly vary in the aforementioned regions. Religion in America is a positive resource and a basis for incorporating immigrants into American society, their recognition in public life, assimilation and construction of an American identity. By contrast, in Western Europe immigrant religions, particularly Islam, are perceived primarily as an obstacle to incorporating immigrants into European societies and their recognition in the public domain. This is explained mainly by the secularist mindset of European people in general, their uncertain “private” religiosity in the context of “Euro-secularity”, the European concept of religion’s place in the “private domain”, as well as types of state-religion relations and institutional patterns of recognition which differ from America.
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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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Dullo, Eduardo. "Artigo bibliográfico após a (antropologia/sociologia da) religião, o secularismo?" Mana 18, no. 2 (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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Six, Clemens. "The Transnationality of the Secular." Brill Research Perspectives in Religion and Politics 2, no. 1 (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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Beliso-De Jesus, Aisha Mahina. "Religion in the Closet: Heterosecularisms and Police-Practitioners of African Diaspora Religions." Journal of Africana Religions 11, no. 1 (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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Vliek, Maria. "Challenging Secularities, Challenging Religion: ‘Secularist Ex-Muslim Voices’ in the British Debate on Islam and Freedom of Expression." Journal of Religion in Europe 11, no. 4 (2018): 348–77. http://dx.doi.org/10.1163/18748929-01104004.
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This article uses the interpretative device of ‘multiple secularities’ to interrogate the presence of ‘secularist ex-Muslim voices’ in the British debate on Islam and freedom of expression. By contrasting Britain with the Netherlands, where these voices are currently relatively absent, it will examine ‘secularist ex-Muslim voices’ as expressed at the International Conference on Freedom of Conscience and Expression in London, July 2017. It argues that these voices have surfaced here due to Britain’s particular history of secularity for the sake of accommodating diversity. They challenge institutionalized levels (state-church relations, multiculturalism, and communitarianism) and social and cultural forms (debate on freedom of expression and Islamophobia). These voices are relatively absent in the Netherlands due to its dominant secularity for the sake of social/national integration. Due to the particular histories of secularity, reference problems that surface in Britain have less bearing on the Dutch situation. These voices have, therefore, been relatively absent.
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Korf, Benedikt. "„Wir sind nie säkular gewesen“: Politische Theologie und die Geographien des Religiösen." Geographica Helvetica 73, no. 2 (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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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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Lægaard, Sune. "Multiculturalism and secularism: Theoretical understandings and possible conflicts." Ethnicities 17, no. 2 (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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Safi, Louay. "Muslim Leadership and the Challenge of Reconciling the Religious with the Secular." American Journal of Islam and Society 20, no. 2 (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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Jansen, Yolande. "Postsecularism, piety and fanaticism." Philosophy & Social Criticism 37, no. 9 (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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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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Tan, Petrus. "Post-Sekularisme, Demokrasi, dan Peran Publik Agama." Jurnal Ledalero 20, no. 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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Agrama, Hussein Ali. "Secularism, Sovereignty, Indeterminacy: Is Egypt a Secular or a Religious State?" Comparative Studies in Society and History 52, no. 3 (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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Muller, D. "Open "Laicity" and Secularity versus Ideological Secularism: Lessons from Switzerland." Christian Bioethics 15, no. 1 (2009): 74–85. http://dx.doi.org/10.1093/cb/cbp002.
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Hickman, Jared. "Douglass Unbound." Nineteenth-Century Literature 68, no. 3 (2013): 323–62. http://dx.doi.org/10.1525/ncl.2013.68.3.323.
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This essay tests what we might call the racialization-as-secularization thesis through an examination of a year in the intellectual and literary life of Frederick Douglass—from the summer of 1854, when he delivered his commencement address at Western Reserve College, “The Claims of the Negro Ethnologically Considered” (his direct response to the American School of Ethnology), to the summer of 1855, when his second autobiography, My Bondage and My Freedom, was published. “Claims” reveals that Douglass apprehended in the American School of Ethnology a distillation of the problem of race past internecine contentions about the interpretation of this or that biblical verse or curse to a bottom-line Christian-theistic question: What does the enslaved black body signify within a creationist framework? This confrontation of racial slavery as a theodical problem can help us account for the most salient difference of his second autobiography—its recourse to mythic drama of the sort associated with Romantic titanism. Douglass’s bravura performance of Romantic titanism in My Bondage and My Freedom underscores the extent to which Douglass abandoned the Christian millenarianism of the Garrisonian camp not for a tacitly secularist political abolitionism but rather for what we might call a heretical political-theological abolitionism that provides fruitful fodder for current historical and philosophical debates about secularity, secularism, and immanence.
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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 (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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Kholis, Nur. "Islamic Education by Badiuzzaman Said Nursi in Secularic Period of Turkey." ATTARBIYAH: Journal of Islamic Culture and Education 3, no. 2 (2018): 153. http://dx.doi.org/10.18326/attarbiyah.v3i2.153-173.
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This research discusses the role of Badiuzzaman Said Nursi in the islamic education happened in Turkey during the secularic period in the year of 1924 to 1950. This is a library reseacrh with the historical method of analysis through the literature study and documentation of the works of Badiuzaman Said Nursi and another supporting literature. From the research obtained the information that Badiuzzaman Said Nursi plays the important role for giving the islamic education during the secularic period in Turkey. In addition, Badiuzzaman Said Nursi also creates a work under the title Risalah Nur to perform the islamic education during the secularic period. The Risalah Nur contains the education of tauhid, qur’anic interpretation and the fundamental rules of islam that successfully educate the people to secure the faith from the secularism.
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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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Altaikyzy, Aikerim. "Models of Secularity in Modern Religious Studies." Adam alemi 88, no. 2 (2021): 143–50. http://dx.doi.org/10.48010/2021.2/1999-5849.14.
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The scientific article is devoted to the definition of concepts and models of secularity in modern religious studies. The author analyzes the theories of a number of scientists and makes an attempt to determine the positive and negative forms of secularism. The study also examines the relationship between religion and the state apparatus of some countries from the point of view of socio-humanitarian knowledge.
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Wohlrab-Sahr, Monika, Monika Wohlrab-Sahr, and Marian Burchardt. "Multiple Secularities: Toward a Cultural Sociology of Secular Modernities." Comparative Sociology 11, no. 6 (2012): 875–909. http://dx.doi.org/10.1163/15691330-12341249.
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Abstract For more than two decades sociological debates over religion and secularization have been characterized by a confrontation between (often American) critics and (mostly European) defenders of secularization theories. At the same time, there was a remarkable rise in public debates about the role of secularism in political regimes and in national as well as civilizational frameworks. Against this backdrop this paper presents the conceptual framework of “multiple secularities” with a view to refocusing sociological research on religion and secularity. We will demonstrate that it can stimulate new ways of theorizing the relationship of religion and secularity in a variety of modern environments. Arguing for a reformulation of this relationship within the framework of cultural sociology, we conceptualize “secularity” in terms of the cultural meanings underlying the differentiation between religion and non-religious spheres. Building on Max Weber we distinguish four basic ideal-types of secularity that are related to specific reference problems and associated with specific guiding ideas. Finally, we illustrate the use of the concept with regard to selected case-studies.
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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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Bigelow, Anna. "Lived Secularism: Studies in India and Turkey." Journal of the American Academy of Religion 87, no. 3 (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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Muktiono. "Indonesian Blasphemy Law as Legal Forum for Renegotiating Indonesian Secularity." Human Rights in the Global South (HRGS) 1, no. 1 (2022): 48–69. http://dx.doi.org/10.56784/hrgs.v1i1.1.
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If secularism is described merely as the decline of religious roles in public spheres or religious privatization, then there would be difficulties to put the secular term on Indonesian history. The principle of divinity “Ketuhanan Yang Maha Esa” as adopted on the “Pancasila” as state ideology has become basis for religionization and rejecting any utterance of secularism at law, State institution, or other public domain. On the other hand, Indonesia as a democratic State as well as the most populous Muslim country in the world has never put the notion of Islamic state or theocracy as its State model. Its modernity is developed under the Western idea of law supremacy or the rule of law to which a democratic political system is laid down. This situation seems to be paradoxical in the view of both religionist or modernist due to its inconsistency to their strict concept especially on Islamic state and secularism. Or, is Indonesia another example of how religion and modernity has its multiplicity based its own historical reflexivity without making clash between religion and secularism? This article is intended to seek kind of distinction on Indonesian secularity based on how its blasphemy law developed and functioned under the framework of open-ended negotiation. The first epoch assumed as the place of negotiation on Indonesian secularity was taken place on initial stage of State’s formation around transition era of independence in 1945. Then, there have been several renegotiations afterward through multiple and overlapping instruments of development such as politics, economy, law, and culture. The blasphemy law as one of such instruments will be used to read how the relevant actors of Indonesian history has constructed their own concept of state and religion included its interrelationship characters as the basis for social and structural differentiation or distinction. The expected outcome of the reading and its analysis is to reveal any evidence of Indonesian particularity on secularization which may be related to the concept of multiple secularities.
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Arnal, William. "‘Accommodating an American secularism: Jacques Berlinerblau’s agenda for a secularish future’." Critical Research on Religion 1, no. 2 (2013): 220–25. http://dx.doi.org/10.1177/2050303213490101a.
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Ma'sa, Lukman. "SEKULARISME SEBAGAI TANTANGAN DAKWAH KONTEMPORER." Al-Risalah 11, no. 2 (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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Pfister, Lauren F. "Post-Secularity within Contemporary Chinese Philosophical Contexts." Journal of Chinese Philosophy 39, no. 1 (2012): 121–38. http://dx.doi.org/10.1163/15406253-03901010.
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Based on publications addressing post-secularity in international contexts, this article identifies four basic interpretive positions manifest within our post-secular age: resistant post-secular secularists, strategic post-secular secularists, engaged post-secular intellectuals, and engaged post-secular religious intellectuals. Subsequently, an article addressing governance and religious studies in mainland China published by Zhuo Xinping in 2010 is assessed, indicating how Zhuo serves as an engaged post-secular intellectual position, charging Chinese Marxist officials to adopt a strategic post-secular secularist position. Finally, it is shown how in a major volume on philosophical studies in China published in 2008 by Li Jingyuan a strategic post-secularist position is manifest.
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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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Sahrasad, Herdi. "Muslim Albania: Kisah Islam Marginal." SIASAT 1, no. 1 (2017): 44–51. http://dx.doi.org/10.33258/siasat.v2i1.41.
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According to Albanian Muslim intellectual Ervin Hatibi, Albanian Muslims are not monolithic and have their own secularist traditions, so it is not only Christians who have the phenomenon of secularism like Bernard Lewis's view. Least. Albania as a small country with three Abrahamic / religious beliefs: Islam, Orthodox Christianity and Catholicism, have the opportunity to compete in virtue, where Muslims return to find their mosque, and Christians / Catholics return to find their church. The road ahead has implied a tuft hope.
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Hudson, Wayne. "An Alternative Postsecularism." Almanac “Essays on Conservatism” 29 (September 19, 2019): 35–48. http://dx.doi.org/10.24030/24092517-2019-0-3-35-48.
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This paper outlines an alternative version of postsecularism, one that involves a critique of many Western approaches to postsecularism. This alternative postsecularism accepts secularity for certain purposes and domains, but not secularism. It inherits the Enlightenment in some institutional respects, but not necessarily its philosophical conceptions or its anti-religion. It does not make detailed prescriptions for any specific context, but it does imply that a mature postsecularism will take account of spiritual performances in both the public and the private sphere.
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Elsaadany, Kamel Abdelbadie. "A sociopragmatic account of religiosity and secularity in fictional narratives." Pragmatics and Society 13, no. 1 (2022): 45–66. http://dx.doi.org/10.1075/ps.19070.els.
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Abstract This paper investigates the religiosity/secularity dichotomy in Naguib Mahfouz’s novels, which is shaped by cultural narratives that convey his ideas. It analyzes a defined corpus of Mahfouz’s narratives that articulate his notions of religiosity/secularity. Through an interdisciplinary methodology combining the application of pragmatics, interactional sociolinguistics, and contextual analysis, it aims to determine Mahfouz’s potentiality for perceiving and narrativizing religiosity and secularity in twentieth-century Egypt. It discusses how Mahfouz adopts sociopragmatic techniques to give a bright picture of the secularist discourse but a negative one for the Islamist one presented as inevitably incapable, crude, schizophrenic and idiosyncratic. Mahfouz openly destabilizes the religious/secular dichotomy by juxtaposing religious and secular discourses in his early and later narratives, where he scrutinizes secularity, advocating it as the only way out of and uprooting, religiosity. The adoption of an interdisciplinary framework proves to be theoretically and empirically motivated in order to show how Mahfouz’s narratives reflect their originator’s own beliefs and those of the narrated society, including its value systems.
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Scott, J. Barton. "Only Connect: Three Reflections on the Sociality of Secularism." Cambridge Journal of Postcolonial Literary Inquiry 6, no. 1 (2019): 48–69. http://dx.doi.org/10.1017/pli.2018.29.
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The three reflections joined together in this essay develop a notion of “the sociality of secularism”—a phrase that gestures to how secularism structures the social field, becoming an intimate part of the practice of self for subjects who are always inextricably intertwined with others in a network of connectedness that is central to what it means to be worldly. The first reflection, by following the English wordpriestcraftto colonial India, delineates a mode of Enlightenment focused on persons not ideas. The second asks how the secularist division between the public and the private relegated religion to the feminized domestic sphere. The third argues that postcolonial ethics has, from its inception, presented the self as inherently social. A substantial conclusion unites these threads by asking how religio-political writing from colonial India can reframe contemporary debates about the place of the “free” subject in the global political order.
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Rachwalska von Rejchwald, Jolanta. "Un geste fantôme du président. Reconfigurations dans les rapports entre l’État laïc et la religion dans l’ère post-séculière." Romanica Wratislaviensia 66 (October 4, 2019): 133–46. http://dx.doi.org/10.19195/0557-2665.66.11.
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THE PRESIDENT’S PHANTOM GESTURE: RECONFIGURATIONS BETWEEN A SECULAR STATE AND RELIGION IN TIMES OF POST-SECULARISM The personal attitude of the successive presidents of the Fifth Republic of France to religion, although different, did not violate the general principle of the secularity of the state. Meanwhile, the ambiguity of some gestures of president Emmanuel Macron, visible during the funeral ceremony of Johnny Hallyday, sparked protests among the laicity defenders, especially since it fell exactly on the anniversary of the 1905 law on the separation of Churches from the State. Is it possible to see in the president’s behaviour signs of striving to push the limits of secularity that seemed so far unshakeable? An analysis of Macron’s speeches, forming a kind of political theology, will allow us to feature the outlines of the new post-secular laicity that is emerging during his presidency.
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Kelly, Michael. "Introduction Religion in France: Belief, identity and laïcité." French Cultural Studies 28, no. 1 (2017): 3–4. http://dx.doi.org/10.1177/0957155816678596.
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This is the introduction to a special number of French Cultural Studies devoted to religion in France, focusing on the issues of belief, identity and laïcité. The articles deal with social and cultural issues of secularity and identity, and also reach into philosophical argument and literary representation. They explore the relationship between France and Islam, issues of Jewish and Catholic heritage, the philosophical issues of belief and non-belief, and the historical roots of French secularism and the search for ways of living together.
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Dar, Showkat Ahmad. "Naser Ghobadzadeh, Religious Secularity: A Theological Challenge to the Islamic State." ICR Journal 7, no. 1 (2016): 144–46. http://dx.doi.org/10.52282/icr.v7i1.294.
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This book is an important - though controversial - addition to the discourse surrounding Islamic political thought. It traces its lineage to the debate advocating a separation of religion and politics. By putting this politico-religious discourse into a new oxymoronic term, ‘religious secularity’, the author attempts to construct another theological challenge to the concept of an Islamic state. Hailing from Iran, Dr. Naser Ghobadzadeh (currently a Research Fellow at the Institute for Social Justice, the Australian Catholic University), examines Islamic politico-religious discourse in the context of his homeland. Briefly reviewing the political struggles Muslims have faced during the second half of the twentieth century while trying to fulfil their aspirations of establishing an Islamic state, he attempts to describe the parallel Iranian quest for a democratic secular state. Being aware of the varied definitions and understandings of the term ‘secularism’, he intentionally uses the term ‘secularity’ to clarify the distinction between the emerging discourse in Iran and the conventional understanding of secularism as a global paradigm. This discourse, according to the author, was first developed following a series of articles written by Abdulkarim Soroush in 1989, in which the latter emphasized a separation of religion from religious knowledge (p.25). The author ignores, however, the Sunni scholar, Shaykh Ali Abdul Raziq, who, in his book entitled al-Islam wa usul al-Hukm (1925), held the same view. This might be because of the author’s focus on Shi'ite political thought.