Gotowe bibliografie tematyczne / Secularism

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Gotowa bibliografia na temat „Secularism”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 31 lipca 2024

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Artykuły w czasopismach na temat "Secularism"

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Manzoor, Parvez. "Desacralizing Secularism". American Journal of Islam and Society 12, nr 4 (1.01.1995): 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, nr 3 (21.02.2023): 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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Safi, Louay. "Muslim Leadership and the Challenge of Reconciling the Religious with the Secular". American Journal of Islam and Society 20, nr 2 (1.04.2003): 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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Zuckerman, Phil. "Commentary on Secularism: The Basics". Secular Studies 5, nr 1 (25.04.2023): 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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Sikhimbayeva, Damira, Lesken Shyngysbayev i Inkar Nurmoldina. "FOUNDATIONS OF SECULARITY: GLOBAL EXPERIENCE AND KAZAKHSTAN". Central Asia and The Caucasus 22, nr 1 (23.03.2021): 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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Beltramini, Enrico. "The Crisis of Indian Secularism". Exchange 50, nr 3-4 (14.12.2021): 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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Sabet, Amr G. E. "Formations of the Secular". American Journal of Islam and Society 23, nr 4 (1.10.2006): 112–14. http://dx.doi.org/10.35632/ajis.v23i4.1585.

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This most interesting and ground-breaking study presents a Foucauldian andNietzschean genealogical tracing of the concept of the secular, workingback from the present to the contingencies that have coalesced to producecurrent certainties. It asks what an “anthropology of secularism” might looklike and examines the connection between the “secular” as an epistemic categoryand “secularism” as a political doctrine. Asad attempts to avoid thetrap of making pronouncements about secularism’s virtues and vices, irrespectiveof its origin, and to proffer instead an anthropological formulationof its doctrine and practice.According to the author, secularism is more than a mere separation ofreligious from secular institutions of government, for it presupposes newconcepts of religion, ethics, and politics; as well as the new imperativesassociated with them, and is closely linked to the emergence of the modernnation-state (pp. 1-2). In contrast to pre-modern mediations of nontranscendedlocal identities, secularism is a redefining, transcending, anddifferentiating political medium (representation of citizenship) of the self,articulated through class, gender, and religion (p. 5).Concomitantly, he questions the secular’s self-evident character evenwhen admitting the reality of its “presence” (p. 16). His main premise is that“the secular” is conceptually prior to the political doctrine of secularism, thesecular being that formation caused by a variety of concepts, practices, andsensibilities that have come together over time (p. 16). He concludes that the“secular” cannot be viewed as the “rational” successor to “religion,” butrather as a multilayered historical category related to the major premises ofmodernity, democracy, and human rights.Within the above introductory framework, the book’s seven chapters aredivided into three parts. The first part, comprising three chapters, explores theepistemic category of the secular. The following three chapters of part 2 ...
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Ligęza, Kazimierz. "Społeczne i filozoficzne implikacje sekularyzmu z perspektywy amerykańskiej". Homo et Societas 8 (28.02.2024): 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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Botakarayev, B., i F. Kamalova. "Secularity in Kazakhstan society: social and philosophical analysis". Adam alemi 94, nr 4 (30.12.2022): 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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Hood, Ralph W. "Secularism & Secularity: Contemporary International Perspectives". International Journal for the Psychology of Religion 18, nr 4 (10.11.2008): 353–55. http://dx.doi.org/10.1080/10508610802258444.

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Rozprawy doktorskie na temat "Secularism"

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Santana, Rafael Alves de. "Habermas e o debate em torno do secularismo: implicações para o lugar da religião na esfera pública". Universidade do Estado do Rio de Janeiro, 2013. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=7165.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
A presente dissertação tem como objetivo principal investigar o conceito de pós-secularismo na filosofia de Jürgen Habermas. Para tanto, buscamos compreender como a religião aparece ao longo da construção do pensamento habermasiano, pontuando as diversas revisões feitas pelo filósofo e suas escolhas metodológicas, que resultaram numa mudança de perspectiva sobre o papel da religião na esfera pública das sociedades contemporâneas. A discussão de Jürgen Habermas se insere num debate mais amplo sobre o reexame do conceito de secularismo, envolvendo não apenas a filosofia, mas a ampla gama das ciências humanas e sociais. Assim, procuramos apresentar o contexto geral desse debate e os principais interlocutores com quem ou contra quem Habermas constrói sua argumentação. Por fim, tentamos mostrar de que maneira as revisões feitas por Habermas nos seus últimos escritos a respeito da religião, bem como a apropriação do conceito de sociedades pós-seculares, se enquadram na moldura geral da teoria habermasiana, principalmente dentro da estrutura do agir comunicativo e da política deliberativa.
This dissertation aims at investigate the concept of post-secularism in the philosophy of Jürgen Habermas. The work seeks to understand how religion appears throughout the construction of Habermas's thinking, pointing out the different revisions made by the philosopher and his methodological choices, which resulted in a change of perspective about the role of religion in the public sphere of contemporary societies. The Habermasian discussion is part of a broader debate on the revision of the concept of secularism, involving not only Philosophy, but the wide range of humanities and social sciences. Thus, this dissertation presents a general context of this debate and its main interlocutors with whom or against whom Habermas builds his argument. Finally, this work tries to show how the revisions made in his last writings concerning religion, as well as the appropriation of the concept of post-secular societies, fall into the general framework of Habermas theory, especially within the framework of communicative action and deliberative politics.
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Jones, Conner Douglas. "Secularism: A Measure of Explicit Agreement With Assumptions of Secularism (MEAAS)". BYU ScholarsArchive, 2021. https://scholarsarchive.byu.edu/etd/9225.

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Values are inherent within cultures, relationships, and many other systems, however, little study has been done on the extent to which individuals may explicitly agree with the metaphysical assumptions that much of psychological science relies upon. Psychological science, which uses scientific methodology, is a trusted source of knowledge for many students. Scientific methodology is conceptually linked to assumptions of naturalism, which makes claims about the truth of reality. These naturalistic assumptions pertain to ideas of disenchantment, which describe the world as free from any transcendent quality. These same ideas have become popular among people of the Western world and are foundational to the worldview of secularism. Accessing whether, and to what extent, individuals explicitly agree or disagree with ideas of disenchantment inherent within secularism may help to better understand relationships between cultural, educational, and spiritual beliefs, and the underlying presumptions of psychological science. A measure of 30 items in length was created in order to evaluate the extent to which individuals agree with statements about some of the foundational assumptions of secularism as it relates to naturalism. A random sample of online participants (N=395) completed the items through an online survey platform. A 1-factor model provided sufficient statistical fit for the data, suggesting that items appeared to support the idea that this measure addresses attitudes of secularism, however no claims on the validity of the measure in the current study can be made. Suggestions for future study are provided.
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Baker, Joseph O. "Perceptions of Science and American Secularism". Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etsu-works/499.

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Theorized links between science and secularism are prevalent in classic sociological thought. More recently, scholars have critiqued these frameworks as oversimplified and empirically untenable. In response to such criticisms, contemporary researchers typically overlook or actively argue against links between science and secularism. This study analyzes data from a random, national survey of adults to examine the empirical connections between perceptions of science and secular identities in the United States. Analyses demonstrate that perceptions of science correlate strongly with American secularism, particularly among atheists and agnostics. Additionally, politicized views of science help account for the previously documented relationship between political and secular identities in the United States. A perspective drawing on the sociology of culture and perceived knowledge provides a more useful framework for understanding these patterns than theories of secularization.
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Haidar, Hamid Hadji. "Mill, Rawls and secularism : a comparative examination of secularism in Mill's comprehensive liberalism and Rawls's political liberalism". Thesis, University of Essex, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.426010.

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Mohamadi, Omid. "Modernity, secularism, and the political in Iran". Thesis, University of California, Santa Cruz, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10244526.

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In the last decade, theorists in anthropology and other disciplines have vigorously critiqued commonplace distinctions between secularism and religion. Highlighting how secularism is a form of Western epistemology, such theorists have argued this distinction is deeply problematic because it obscures secularism’s historical, political, and cultural particularity.

My dissertation argues Iran is well situated to engage in this debate because its political terrain brings into relief how discussions of secularity and religiosity often fall back on an irresolvable dichotomy wherein secularism is defended without qualification or religious authoritarianism is ignored altogether. In an effort to move out of this impasse, my dissertation critiques the presumed neutrality of secularism without defending a thoroughly undemocratic Islamic Republic.

Through an examination of three sites within Iranian politics since 1979, I show how alternatives to both secularism and undemocratic forms of Islam are already present in Iran. The first site that I explore is the contemporary Iranian women’s movement, specifically the One Million Signatures Campaign, which seeks full gender equality within the laws of the Islamic Republic. I argue that the internal logic of rights and a specific set of socio-political conditions that arose out of the revolution in 1979 made the newly fostered cooperation between Islamic and secular feminists within this campaign possible. Utilizing critiques of rights by poststructuralist and postcolonial feminists, I arrive at a critical endorsement of women’s rights in Iran that calls for nurturing more radical political imaginaries by not treating rights jurisprudence as the apex of social justice struggles.

My second site focuses on the politics of time and its role in the 2009 post-election uprising as a further example of the porous boundary between secularism and religion in Iran. After surveying the history of Iran’s three dominant calendars and the forty-day mourning cycle of Shi’ite Islam in the last century, I argue the Islamic Republic is founded on temporal simultaneity, a non-secular organization of time wherein past, present, and future are enfolded into one dynamic moment. I conclude that during the 2009 uprising, protesters initiated a crisis of legitimacy for the regime by reconfiguring temporal markers that comprise this symbolic foundation of the contemporary Iranian state.

My final site is the visual culture in the Islamic Republic as well as Western understandings and depictions of it. I argue such analyses of artistic production in Iran by Western observers rely on a particular understanding of the state, religion, and art as discrete categories wholly separate from one another. This argument is twofold, the first part of which is a historical survey that shows how the relationship between art and the state in Iran over the last sixty years has been co-constitutive. On the basis of this history, I then explore contemporary Iranian street art, both sanctioned and illicit, to show how this convergence of art and the state has continued to unfold in the Islamic Republic. I show how the boundaries between culture and the state have not calcified under the current regime but remain dynamically in flux, albeit different ways than in the previous historical epoch.

Lastly, I trace how the politics of secularism and religion both consolidates and frays the public/private divide within these three sites. Given this fact, the question of what to do with secularism and religion in Iran is ultimately a question of what to do about the divide between the private and public spheres. Taking up the issue of the double-bind structuring the public/private divide, I conclude my dissertation by surveying the ethical-politico limitations and possibilities of these alternative political imaginaries in Iran.

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Brown, Melanie. "For God’s Sake! Rethinking Secularism in Australia". Thesis, Department of Government and International Relations, 2011. http://hdl.handle.net/2123/8282.

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This dissertation proposes a new way of thinking about Muslims, religion and politics in Australia. It critically engages those commentators, academics and politicians who in recent years have used the language of ‘secularism’ to denounce publicly what they see as a major social and political threat posed by Australia’s growing Muslim population. The worn-out nineteenth-century ideology of secularism they draw upon presupposes the irrational primitivism of religion and fails to recognise present-day counter-trends. It should be rejected. This dissertation calls for a radical rethinking of the appropriate relations between religion and politics in a democratic society like Australia. It suggests that the principle of ‘religious secularity’ might be the answer: a new twenty-first century secularism which has room for the public flourishing of religions at the level of society, but maintains the independence of the state from religion. The dissertation shows, contrary to common perceptions, and despite the resilience of their highly visible and public religiosity, that Australia’s large Muslim communities overwhelmingly support the autonomy of state institutions from religious influence, and that they are important protagonists of the new secularism.
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Roychowdhury, Pampa. "Secularism in Indian culture : a critical study". Thesis, University of North Bengal, 2017. http://hdl.handle.net/123456789/2599.

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Smith, David William. "Secularisation and evangelicalism a study in the reaction of conservative Christianity to the modern world /". Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 1989. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=59652.

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Wegert, Ute. "Die Säkularismus-Debatte in Indien: Indigene Tradition oder hegemoniales Konzept?" Doctoral thesis, Universitätsbibliothek Leipzig, 2015. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-184141.

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Säkularismus ist in Indien spätestens seit den Assembly Debates Ende der 1940er Jahre ein Schlüsselbegriff in öffentlichen Debatten und ein zentraler Wert der Verfassung und der nationalen Identität. Als Gegenkonzept zu Kommunalismus, insbesondere Hindunationalismus, und Gewalt wird Säkularismus in Indien vorrangig als Toleranz und equal respect for all religions konzipiert. Die akademische Debatte über Säkularismus erscheint in Indien ausgesprochen normativ, emotional und politisiert. In der von mir untersuchten Kontroverse, die um die Frage kreist, inwieweit es sich bei der Kategorie Säkularismus um ein hegemoniales, westliches Konzept oder eine indigene Tradition handele, stehen sich zwei Lager oder „Clans“ gegenüber. Während die postkolonialistischen Säkularismus-Kritiker T.N. Madan und Ashis Nandy diese in ihren Augen fremde, imperiale Kategorie ablehnen und Säkularismus in Indien als gescheitert betrachten, unternehmen die Säkularismus-Befürworter Rajeev Bhargava und Romila Thapar den Versuch, säkulare Wurzeln in der indischen Tradition zu rekonstruieren und Säkularismus damit in Indien anschlussfähig zu machen. Interessanterweise beziehen sich alle vier Wissenschaftler in ihren Texten auf die tolerante Religionspolitik des Maurya-Königs Ashoka (3. Jh. v. Chr.) und des Mogulherrschers Akbar (16. Jh. n. Christus). Während Bhargava und Thapar darin eine Art Proto-Säkularismus sehen, geht es Nandy und Madan darum, die indische Toleranztradition von der Vorherrschaft der Säkularismuskategorie zu befreien. Ihnen schwebt eine tolerante „ghandianische“ Staatspolitik vor, die nicht unter dem Label Säkularismus läuft, sondern auf alten, indischen Traditionen und der gelebten, auf Religion basierenden Toleranz des Volkes gründet. Alle vier Wissenschaftler bekennen sich in ihren Texten über den Säkularismus explizit zu ihren politischen Positionen und verstehen sich gleichzeitig als Wissenschaftler und Aktivisten. Beide Lager, sowohl Madan und Nandy, als auch Thapar und Bhargava, engagieren und echauffieren sich in der Kontroverse über Säkularismus und die Anwendbarkeit dieses Konzepts im indischen Kontext in einem bemerkenswerten Ausmaß. Ziel meiner Arbeit ist es, Antworten auf die Frage zu finden, weshalb die untersuchte Debatte so hochgradig emotional ausfällt und was die Wissenschaftler antreibt, so leidenschaftlich am Säkularismus festzuhalten oder diese Kategorie genauso vehement abzulehnen.
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Gyulay, Nicola. "Religion and secularism in Naipaul, Rushdie and Okri". Thesis, Royal Holloway, University of London, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.582841.

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Książki na temat "Secularism"

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

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

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

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

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Selby, Jennifer A. Questioning French Secularism. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1007/978-1-137-01132-9.

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

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

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

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

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

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Części książek na temat "Secularism"

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Iversen, Hans Raun. "Secularization, Secularity, Secularism". W Encyclopedia of Sciences and Religions, 2116–21. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1024.

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Rectenwald, Michael. "Epilogue: Secularism as Modern Secularity". W Nineteenth-Century British Secularism, 197–201. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/9781137463890_8.

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Salaymeh, Lena, i Shai Lavi. "Secularism". W Key Concepts in the Study of Antisemitism, 257–71. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-51658-1_20.

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Draaisma, Linde R., i Erin K. Wilson. "Secularism". W The Routledge Handbook of Religion, Politics and Ideology, 23–36. London: Routledge, 2021. http://dx.doi.org/10.4324/9780367816230-4.

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Modood, Tariq. "Secularism". W Contested Concepts in Migration Studies, 214–26. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003119333-14.

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Malachuk, Daniel S. "Secularism". W Literature for a Society of Equals, 37–49. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003393740-4.

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Berlinerblau, Jacques. "Embrace complexity!" W Secularism, 112–26. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003140627-10.

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Berlinerblau, Jacques. "Anti-secularisms of the left". W Secularism, 140–52. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003140627-12.

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Berlinerblau, Jacques. "French secularism". W Secularism, 64–75. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003140627-6.

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Berlinerblau, Jacques. "American secularism". W Secularism, 51–63. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003140627-5.

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Streszczenia konferencji na temat "Secularism"

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Kuru, Ahmet T. "CHANGING PERSPECTIVES ON ISLAMISM AND SECULARISM IN TURKEY: THE GÜLEN MOVEMENT AND THE AK PARTY". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mmwz7057.

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The debate between secularists and Islamic groups, a conspicuous feature of Turkish politics for decades, changed in the late 1990s when the political discourse of mainstream Islamic groups embraced secularism. The establishment elite advocate the existing French model of an ‘assertive secularism’, meaning that, in the public domain, the state supports only the ex- pression of a secular worldview, and formally excludes religion and religious symbols from that domain. The pro-Islamic conservatives, on the other hand, favour the American model of ‘passive secularism’, in which the state permits the expression of religion in the public do- main. In short, what Turkey has witnessed over the last decade is no longer a tussle between secularism and Islamism, but between two brands of secularism. Two actors have played crucial roles in this transformation: the Gülen movement and the Justice and Development (AK) Party. Recently the Gülen movement became an international actor and a defendant of passive secularism. Similarly, although the AK Party was originated from an Islamist Milli Görüş (National Outlook) movement, it is now a keen supporter of Turkey’s membership to the European Union and defends (passive) secularist, democratic regime. This paper analyses the transformation of these important social and political actors with regard to certain structural conditions, as well as the interactions between them.In April 2007, the international media covered Turkey for the protest meetings of more than a million people in three major cities, the military intervention to politics, and the abortive presidential election. According to several journalists and columnists, Turkey was experienc- ing another phase of the ongoing tension between the secularists and Islamists. Some major Turkish newspapers, such as Hürriyet, were asserting that the secularists finally achieved to bring together millions of opponents of the ruling Adalet ve Kalkınma (Justice and Development) (AK) Party. In addition to their dominance in military and judicial bureauc- racy, the secularists appeared to be maintaining the support of the majority of the people. The parliamentary elections that took place few months later, in July, revealed that the main- stream Turkish media’s presentation was misleading and the so-called secularists’ aspira- tions were unrealistic. The AK Party received 47 percent of the national votes, an unusual ratio for a multiparty system where there were 14 contesting parties. The main opposition, Cumhuriyet Halk (Republican People’s) Party (CHP), only received 21 percent of the votes, despite its alliance with the other leftist party. Both the national and international media’s misleading presentation of Turkish politics was not confined by the preferences of the vot- ers. Moreover, the media was primarily misleading with its use of the terms “Islamists” and “secularists.” What Turkey has witnessed for the last decade has not been a struggle between secularism and Islamism; but it has been a conflict between two types of secularism. As I elaborated else- where, the AK Party is not an Islamist party. It defends a particular understanding of secular- ism that differs from that of the CHP. Although several leaders of the AK Party historically belonged to an Islamist -Milli Görüş (National Outlook)- movement, they later experienced an ideational transformation and embraced a certain type of secularism that tolerates public visibility of religion. This transformation was not an isolated event, but part of a larger expe- rience that several other Islamic groups took part in. I argue that the AKP leaders’ interaction with the Gülen movement, in this regard, played an important role in the formation of the party’s new perspective toward secularism. In another article, I analyzed the transformation of the AK Party and Gülen movement with certain external (globalization process) and internal (the February 28 coup) conditions. In this essay, I will focus on the interaction between these two entities to explore their changing perspectives. I will first discuss the two different types of secularism that the Kemalists and conservatives defend in Turkey. Then, I will briefly summarize diverse discourses of the Milli Görüş and Gülen movements. Finally, I will examine the exchanges between the Gülen movement and the AK Party with regard to their rethinking of Islamism and secularism.
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"Religion and Secularism". W April 18-19, 2017 Kyoto (Japan). DiRPUB, 2017. http://dx.doi.org/10.15242/dirpub.ea0417005.

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Aini, Kusuma Dewi Nur. "The Problem of Secularism". W 2nd Southeast Asian Academic Forum on Sustainable Development (SEA-AFSID 2018). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/aebmr.k.210305.022.

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Kadriu, Flora, i Leon Kadriu. "Religion, secularism and political system – state". W University for Business and Technology International Conference. Pristina, Kosovo: University for Business and Technology, 2018. http://dx.doi.org/10.33107/ubt-ic.2018.406.

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Munteanu, Cristian Marius. "The impact of secularism on the activity of the Church". W DIALOGO-CONF 2019 IRDW. Dialogo, 2019. http://dx.doi.org/10.18638/dialogo.2019.5.2.12.

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Zhanazarova, Zaure, i Zhanar Nurbekova. "Secularism is a guarantee of the development of Kazakhstan’s society (sociological vision)". W 2nd Annual International Conference on Political Science, International Relations and Sociology . Cognitive-crcs, 2015. http://dx.doi.org/10.15405/epsbs.2015.03.7.

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Bagaeva, Kseniya А., i Dari Sh Tsyrendorzhieva. "To the understanding of secularism in the conditions of state-religious relations actualization". W Eurasian paradigm of Russia: values, ideas and experience. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0814-2-17-20.

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Nikitaev, Dmitry Mikhailovich. "THE PRINCIPLE OF SECULARISM OF STATES AS AN IMPORTANT CONDITION FOR GLOBAL SUSTAINABLE DEVELOPMENT". W Collection of articles 7th International Scientific Conference. ISOASPSH of N.D. Kondratieff, 2021. http://dx.doi.org/10.46865/978-5-901640-36-4-2021-324-327.

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Nikitaev, Dmitry. "THE IMPORTANCE OF THE STATE SECULARISM PRINCIPLE IN GLOBAL DIPLOMACY: PROBLEMS OF THEORY AND PRACTICE". W Globalistics-2020: Global issues and the future of humankind. Interregional Social Organization for Assistance of Studying and Promotion the Scientific Heritage of N.D. Kondratieff / ISOASPSH of N.D. Kondratieff, 2020. http://dx.doi.org/10.46865/978-5-901640-33-3-2020-185-188.

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The article discusses the importance of implementing the principle of secularity of the state in global diplomacy. The author reviews key concepts, theoretical and practical aspects. The article concludes that it is necessary to implement this principle for effective communication and solving global issues facing modern humanity.
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""SECULARISM WON’T SAVE US FROM SEXISM: ATHEISTS IN ROMANTIC DYADS DEMONSTRATE NON-EGALITARIAN CHORE DIVISION"". W International Psychological Applications Conference and Trends. inScience Press, 2023. http://dx.doi.org/10.36315/2023inpact048.

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Raporty organizacyjne na temat "Secularism"

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Kem, Jackie D. Secularism and Society: A Clash of Values. Fort Belvoir, VA: Defense Technical Information Center, luty 1998. http://dx.doi.org/10.21236/ada344481.

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Jha, Shweta, i Rishiraj Sen. Terrorizing the Hindu Voter: Political Gimmick of Secularism. Criticalasianstudies.org, lipiec 2024. http://dx.doi.org/10.52698/naex9650.

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Hoinathy, Remadji, i Daniel Eizenga. The State of Secularism in Chadian Higher Education: Testing Perceived Ties to Violent Extremism. RESOLVE Network, marzec 2019. http://dx.doi.org/10.37805/lcb2019.2.

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Yilmaz, Ihsan, i Kainat Shakil. Gender Populism: Civilizational Populist Construction of Gender Identities as Existential Cultural Threats. European Center for Populism Studies (ECPS), maj 2023. http://dx.doi.org/10.55271/pp0023.

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In the Islamist version of civilizational populism, the emotional backlash against the rise of secularism, multiculturalism, progressive ideas, and ‘wokeness,’ has been skillfully employed. While for the populists, populist far right and civilizational populists in the West, usually the Muslims are the civilizational other, we argue in this article, in the Islamist civilizational populism, the list of civilizational enemies of the Muslim way of life also includes feminists and LGBTQ+ rights advocates.Gender populism is a relatively new concept that refers to the use of gender symbolism, language, policy measures, and contestation of gender issues by populist actors. It involves the manipulation of gender roles, stereotypes, and traditional values to appeal to the masses and create divisions between “the people” and “the others.” This paper looks at the case study of gender populism in Turkey, where the Justice and Development Party (AKP) has been in power for over two decades. The AKP has used gender populism to redefine Turkish identity, promote conservative Islamism, and marginalize women and the LGBTQ+ community. The paper also discusses how gender populism has been used by the AKP to marginalize political opponents.
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von Balthasar, Hans Urs. Institutos seculares: una paradoja. Saint John Publications, 2022. http://dx.doi.org/10.56154/tr.

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von Balthasar, Hans Urs. Sobre la obediencia en los institutos seculares. Saint John Publications, 2024. http://dx.doi.org/10.56154/wd.

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Blancarte, Roberto. Populism, Religion, and Secularity in Latin America and Europe. Leipzig: Leipzig University, sierpień 2023. http://dx.doi.org/10.36730/2020.1.msbwbm.27.

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Yilmaz, Ihsan, Syaza Shukri i Kainat Shakil. The Others of Islamist Civilizational Populism in AKP’s Turkey. European Center for Populism Studies (ECPS), luty 2023. http://dx.doi.org/10.55271/pp0018.

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Turkey’s history and politics allow populism and Sunni Islamist civilizationalism to thrive. The ruling Justice and Development Party’s (AKP) use of Islamist authoritarian populism in its second decade of power has widened its “otherization” of political opponents, non-Muslims, non-Sunnis, ethnic minorities, vulnerable groups, and all those who reject the AKP’s views and democratic transgressions. To comprehend how Erdogan and his deft colleagues leverage identities of Sunni Islam and Turkish ethnicity, alongside pre-existing collective fears to develop populist authoritarianism, in this article, each category of “the others” is investigated through the lens of civilizational populism. This article specifically delves into the “otherization” process towards the Kemalists, secularists and leftists/liberals, Kurds, Alevis, and practicing Sunni Muslim Gulen Movement. The different methods of AKP’s civilizational populist “otherization” continues to polarize an already divided Turkish nation, generating incalculable harm.
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LAKE CHAD BASIN RESEARCH SERIES FACT SHEET: The State of Secularism in Chadian Higher Education: Testing Perceived Ties to Violent Extremism. RESOLVE Network, sierpień 2020. http://dx.doi.org/10.37805/fs2020.3.lcb.

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