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Artículos de revistas sobre el tema "Seculariam"

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Publicado: 26 de julio de 2024

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1

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 histo
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2

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 betwe
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3

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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4

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 secularit
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5

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 publ
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6

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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7

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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8

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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9

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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10

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 eventual
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11

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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12

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 t
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13

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,
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14

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, a
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15

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, exemplif
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16

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 p
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17

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 sec
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18

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
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19

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
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20

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 he
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21

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 institu
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22

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 p
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23

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 Const
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24

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 re
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25

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 impositi
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26

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
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27

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 practic
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28

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 pol
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29

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 cate
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30

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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31

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 int
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32

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,
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33

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
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34

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, ex
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35

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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36

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 stimu
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37

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 articl
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38

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 li
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39

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
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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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41

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
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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 pos
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43

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 de
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44

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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45

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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46

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
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47

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
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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 possi
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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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50

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 conte
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