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Добірка наукової літератури з теми "Liberalism and religion"

Автор: Grafiati

Опубліковано: 11 березня 2023

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Статті в журналах з теми "Liberalism and religion"

Talisse, Robert B. "Religion, respect and Eberle’s agapic pacifist." Philosophy & Social Criticism 38, no. 3 (January 9, 2012): 313–25. http://dx.doi.org/10.1177/0191453711430931.

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Christopher Eberle has developed a powerful critique of justificatory liberalism. According to Eberle, justificatory liberalism’s doctrine of restraint, which requires religious citizens to refrain from publicly advocating for policies that can be supported only by their religious reasons, is illiberal. In this article, I defend justificatory liberalism against Eberle’s critique.

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Madung, Otto Gusti. "Liberalisme versus Perfeksionisme? Sebuah Tinjauan Filsafat Politik tentang Relasi Antara Agama dan Negara." Jurnal Ledalero 12, no. 2 (September 7, 2017): 173. http://dx.doi.org/10.31385/jl.v12i2.86.173-190.

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Intolerance and violence in the name of religion often flare up in Indonesia. In this regard the state often fails, and indeed itself becomes part of the violation of the citizen’s right to religious freedom. One root of the problem is a confused understanding among law enforcers and among a part of the citizenship concerning the relationship between religion and the state, between private and public morality. This essay attempts to formulate a concept of the relationship between religion and the state from the perspective of two models from political philosophy, namely liberalism and perfectionism. Perfectionism offers a solution to the pathology of liberalism which tends to privatise the concept of the good life. In perfectionism the thematisation of the concept of the good life as in ideologies and religions has to be given a place in the public sphere. In Indonesia this role is taken by the national ideology of Pancasila. Pancasila requires that religious values be translated into public morality. <b>Kata-kata Kunci:</b> liberalisme, perfeksionisme, konsep hidup baik (agama), negara, Pancasila.

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Simpson, Peter L. P. "Religion and Contemporary Liberalism." Faith and Philosophy 16, no. 2 (1999): 264–69. http://dx.doi.org/10.5840/faithphil199916227.

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Vallier, Kevin. "Liberalism, Religion And Integrity." Australasian Journal of Philosophy 90, no. 1 (March 2012): 149–65. http://dx.doi.org/10.1080/00048402.2011.560612.

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Martinich, A. P. "Religion, Fanaticism, and Liberalism." Pacific Philosophical Quarterly 81, no. 4 (December 2000): 409–25. http://dx.doi.org/10.1111/1468-0114.00112.

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Bardon, Aurélia, and Jeffrey W. Howard. "Laborde, liberalism, and religion." Critical Review of International Social and Political Philosophy 23, no. 1 (June 20, 2018): 1–8. http://dx.doi.org/10.1080/13698230.2018.1487229.

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Hidayatullah, Muhammad Fahmi, Muhamad Anwar Firdausi, Yusuf Hanafi, and Zawawi Ismail. "THE DIALECTICS OF RELIGIOUS AND CULTURAL LIBERALISM IN THE TRANSCULTURAL ERA." El-HARAKAH (TERAKREDITASI) 23, no. 2 (December 31, 2021): 273–88. http://dx.doi.org/10.18860/eh.v23i2.13956.

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Trans culture is a cross-cultural condition which can develop or survive within the life of a community. Religion and culture as the pillars for unity in the cross-cultural era can potentially develop into liberalism. This study aims to reveal the process of religious and cultural liberalism along with the solutions. It uses a qualitative-analysis method with hermeneutic approach based on the thoughts of the figures of Nahdlatul Ulama (NU) in East Java. To collect the data, the researchers conduct in-depth interviews and data analysis of the works and news on religious and cultural liberalism. The study discovers the dialectic model of religious liberalism by making human rights the main source of law, which is called theological-capitalism. Besides, it finds cultural liberalism in the form of an identity crisis, which is called enculturation-liberalism. To overcome the religious liberalism, we can use clarification techniques and logical-systematic thinking. Meanwhile, the solution to deal with cultural liberalism is through cultural realism and socio-cultural learning. Transkultural adalah kondisi lintas kebudayaan yang dapat berkembang atau bertahan di kehidupan masyarakat. Agama dan budaya sebagai pilar persatuan yang dalam era lintas kebudayaan berpotensi berkembang pada paham liberal. Tujuan penelitian ini mengungkap proses liberalisme agama dan budaya yang disertai solusi dalam menangkalnya. Metode penelitian yang digunakan adalah kualitatif-analisis dengan pendekatan hermeneutik berdasarkan pemikiran tokoh Ulama’ NU Jawa Timur. Dalam menggali data, dilakukan interviu mendalam serta analisis data dokumentatif karya dan berita liberalisme agama dan budaya. Hasil penelitian ditemukan model dialektika liberalisme agama dengan menjadikan Hak Asasi Manusia sebagai sumber hukum utama disebut teologis-kapitalistik, sedangkan dialektika liberalisme budaya dalam bentuk krisis identitas disebut enkulturasi-liberalistik. Solusi dalam menaggulangi liberalisme agama dengan menggunakan teknik klarifikasi dan berfikir logis-sistematis. Sedangkan solusi menghadapi liberalisme budaya melalui realisme culture dan socio-culture learning.

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Alexander, Gregory S. "Can Human Flourishing Be Liberal?" Canadian Journal of Law & Jurisprudence 32, no. 1 (February 2019): 235–47. http://dx.doi.org/10.1017/cjlj.2019.10.

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The renewed interest in virtue ethics raises again a persistent question, namely, the relationship between the virtue ethics theory and liberalism as a political philosophy. Virtue ethicists focus on the good—i.e., human flourishing—and debate what constitutes that good. This focus creates a problem for liberals who are rights-oriented, which is the dominant form of contemporary liberalism.The recent and timely book by Menachem Mautner, Human Flourishing, Liberal Theory, and the Arts, reminds us, however, that liberalism comes in many stripes. There is no one liberalism. Rather, there are many liberalisms. I discuss three aspects of Mautner’s remarkable and important book: first, his conception of human flourishing and its relationship to liberalism; second, his argument that a liberal political order committed to human flourishing ought to promote the arts; and third, his argument that the liberalism of flourishing is better able than neutralist liberalism to compete with religion in providing what Mautner calls “Big Meaning.”

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Helfand, Michael A. "A Liberalism of Sincerity: The Role of Religion in the Public Square." Journal of Law, Religion and State 1, no. 3 (2012): 217–41. http://dx.doi.org/10.1163/22124810-00103001.

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This article considers the extent to which the liberal nation-state ought to accommodate religious practices that contravene state law and to incorporate religious discourse into public debate. To address these questions, the article develops a liberalism of sincerity based on John Locke’s theory of toleration. On such an account, liberalism imposes a duty of sincerity to prevent individuals from consenting to a regime that exercises control over matters of core concern such as faith, religion, and conscience. Liberal theory grounds the legitimacy of the state in the consent of the governed, but consenting to an intolerant regime is illegitimate because it empowers government to demand insincere conduct. Thus, demanding that citizens pursue sincerity ensures that they do not consent away their individual liberties in exchange for promises of security and orderliness. The focus on sincerity also reorients the value that liberalism places on religious pluralism. Although many liberal theorists have proposed that religious pluralism is valuable because it provides individuals with a range of choices on how to live the good life, such theories provide little reason to promote and protect any particular religion. Indeed, if religions are important only because of the range of choice they provide, then the only concern of liberalism is to maintain enough religions so as to provide a meaningful range of options for how to live the good life; conversely, there is no reason to provide accommodations for any particular religion to aid its survival. By contrast, a liberalism of sincerity impels the liberal nation-state to widen the protections afforded to the expressions of sincerity, such as religious conduct and religious discourse. Because religious conduct and religious arguments flow from an individual’s commitment to sincerity, liberalism should provide broad protection for such religious activity in order to enable citizens to pursue sincerity.

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Đurić, Živojin. "ORTHODOX RELIGION IN SERBIA AND CONTEMPORARY NEO-LIBERAL ECONOMIC POLICY." POLITICS AND RELIGION JOURNAL 1, no. 1 (January 15, 2007): 85–96. http://dx.doi.org/10.54561/prj0101085d.

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In this article author analyzed, on one side, important theoretical determinants of basic categories by which ontological integrity of the Orthodox religion has been based and contained of, in comparison with other religions. On the other side, the author analyzed important theoretical determinants of the basic categories of ontological integrity of the Orthodox religion with basic principles and contents of neo-liberal economic politics. In the context, the Orthodox religion, not even by its one single value or principle, is not signifi cantly contrastive to authentic values of liberalism, universal humanism, development, active attitude and love toward life, and to overall progress, in material and economic sense. Thereby, it is possible to consider that individualism within the Orthodoxy is not in contrast with democratic principles of neo-liberalism (accumulation of the wealth of nations, emancipation of poverty, etc.) The Orthodox individualism is against global political power, which has been imposed by economic centers of the world power in the name of neo-liberalism.

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Дисертації з теми "Liberalism and religion"

Pegram, Jeffrey Keefe. "Political liberalism, religion, and the prophetic tradition." College Park, Md. : University of Maryland, 2007. http://hdl.handle.net/1903/7219.

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Thesis (Ph. D.) -- University of Maryland, College Park, 2007.
Thesis research directed by: Education Policy, and Leadership. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.

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Bellolio, Cristóbal. "Political liberalism and the scientific claims of religion." Thesis, University College London (University of London), 2017. http://discovery.ucl.ac.uk/10025061/.

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Political liberalism is said to be neutral between what John Rawls called comprehensive doctrines. These doctrines are usually defined by their ethical and philosophical claims. However, how political liberalism should address factual disagreements in pluralistic societies is less clear. This is the broader question that this work aims to tackle. At a more specific level, the normative question is how liberal institutions should deal with factual claims put forward by religious traditions and communities. I take evolution vs. creationism as a case in point. While the former is a widely-accepted theory within scientific circles, the latter is advocated by religious groups in the US and elsewhere. The question is thus whether the liberal state can legitimately enlist its educational resources to teach Darwinism and exclude creationism as the true story about our origins. To this, creationists claim that (a) as Darwinism is a philosophically naturalistic doctrine, its exclusive teaching violates the promise of liberal neutrality to the detriment of non-naturalistic worldviews; and (b) liberal institutions – from courts of justice to educational boards and executive officials - are promoting a materialistic understanding of the scientific project by arbitrarily disallowing supernatural hypotheses. Accordingly, the best way to honour both metaphysical and epistemological fairness is to treat evolutionary theory and its foes in a balanced way within the framework of mandatory scientific education. Hence, the Creationist Claim (CC) is advanced as a logical implication of political liberalism’s purported impartiality. The first part of this thesis addresses three arguments that liberal theorists have articulated to dismiss CC: (i) Darwinian evolution is just a scientific theory, (ii) religion should not address matters of factuality, and (iii) science cannot handle supernatural hypotheses by definition. But these replies are unconvincing. I argue that Darwinism can be suitably presented as a partial worldview; that most religious narratives incorporate factual claims; and that theistic hypotheses should not be excluded from the purview of science under the disguise of a purely methodological naturalism. Nonetheless, this does not mean that creationism should be taught in the biology classroom. The second part of the thesis aims to provide a public justification for the exclusive teaching of Darwinian evolution. After distinguishing between two stages of liberal neutrality, I argue that the state is legitimated to adjudicate between competing factual claims through fair procedures, an adjudication that is indifferent to the naturalistic or supernaturalistic character of the hypotheses. Two justificatory strategies are then pursued. The first reconstructs the problem by mimicking the conditions of the Rawlsian Original Position, tracking the educational goods that every citizen under the veil of ignorance would sign up for. It concludes that a commitment to the aims of a broadly liberal education leads to the notion that every future citizen is entitled to an adequate degree of scientific literacy, which includes an understanding of the most fundamental idea in life sciences: evolution. The second appeals to Rawls’s suggestion that public reason encompasses the uncontroversial methods and conclusions of science. After addressing several possible objections, I conclude that scientific reasoning is a paradigmatic case of public reasoning, thus suitable for the aims of liberal public justification. Further, it offers a theory to think about scientific reasoning as an extension of everyday reasoning and common sense, a crucial assumption from which we can assert epistemic shared grounds. As a conclusion, this thesis argues that factual disagreements – such as the one that divides pluralistic societies over cosmic narratives - should be addressed by liberals within parameters of public justification, because this is the best way to show respect to all citizens. The scientific claims of religion might well be discarded, not because they are religious but because they fail to provide evidential support in a world in which scientific reasoning works as public epistemology.

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Wahlstrom, Andrew Kenneth. "Liberalism, perfectionism, and religious communities." view abstract or download file of text, 2001. http://wwwlib.umi.com/cr/uoregon/fullcit?p3018399.

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Menezes, Leonardo Barros da Silva. "Em nome da tolerância: o papel da religião em sociedades democráticas liberais." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8131/tde-22122015-105007/.

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O objetivo deste trabalho é analisar o papel da religião em sociedades democráticas liberais. Inicialmente, descrevo os principais elementos das teorias exclusivas e inclusivas da religião. Os argumentos de tais teorias dizem respeito à (in)validez da justificação de razões religiosas para leis estatais de caráter coercitivo. Após apresentar estas linhas gerais, trago ao debate duas posições liberais a respeito da tolerância religiosa: primeiro, a de Ronald Dworkin, depois a de John Rawls com o intuito de defender uma concepção liberal igualitária de tolerância religiosa. Embora Rawls esteja normalmente situado entre os teóricos ditos exclusivistas, pretendo lançar mão de alguns elementos de sua teoria que sugerem, no entanto, a presença de uma certa visão inclusiva em seu argumento, ou ao menos uma visão menos restritiva de sua ideia / ideal de razão pública. Por fim, avalio os limites da teoria normativa rawlsiana ante as formulações de Jürgen Habermas a respeito dos desafios que a religião suscita em sociedades pós-seculares.
This work has the main goal of analyzing the role of religion in liberal democratic societies. First, I describe the main tenets of the exclusive and inclusive theories of religion. These theories concern the (in) validity of religious reasons to justify state laws of a coercive nature. After presenting the general outlines of the debate, I discuss how two different liberal theories, the Ronald Dworkins normative framework and then the rawlsian one, are both able to offer a liberal-egalitarian defense for a conception of religious tolerance. Although normally located among theories called exclusive I intend to use some elements of John Rawls theory that suggest, nonetheless, the presence of a certain inclusive vision in his argument, or at least a less restrictive view of his idea/ideal of public reason. Finally, I take up Jürgen Habermas assumptions on the place of religion in post-secular societies in order to test some normative limits which the theory of John Rawls must face.

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Storm, Ingrid. "Liberal and conservative religion as different socio-ecological strategies." Diss., Online access via UMI:, 2007.

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Sehat, David Kasson John F. "The American moral establishment religion and liberalism in the nineteenth century /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2007. http://dc.lib.unc.edu/u?/etd,1154.

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Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2007.
Title from electronic title page (viewed Mar. 27, 2008). "... in partial fulfillment for the degree of Doctor of Philosophy in the Department of History." Discipline: History; Department/School: History.

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Billingham, Paul. "Justification to all : liberalism, legitimacy, and theology." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:3c205a0e-3d43-4037-abd6-eeedd249670f.

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This thesis concerns the reason-giving aspect of legitimacy. What reasons must be used to justify coercive laws, if citizens are to be respected as morally free and equal, in the face of their many moral, religious, and philosophical disagreements? Many theorists endorse 'political liberalism', according to which laws must be justified to all citizens by reasons that they can accept. This claim has been interpreted in two conflicting ways. The dominant view, which I call 'public reason liberalism', holds that laws must be justified by appeal to a set of values that all citizens can share, despite their many disagreements. In the first part of the thesis, I argue that this view should be rejected in favour of 'justificatory liberalism', which holds that laws must be conclusively justified to each citizen on the basis of all of their reasons. I also respond to the challenge of the 'right reasons view', which rejects the claim that laws need to be justified to citizens by reasons they can accept. Several prominent objections to political liberalism claim that it is incompatible with committed religious belief. In the second part of the thesis I investigate whether this is the case with regard to Christianity, by engaging with Christian theology. I argue that many of the common objections to political liberalism fail, but so do certain arguments that aim to show that Christians ought to endorse public reason liberalism on the basis of their religious beliefs. Nonetheless, Christians can accept political liberalism, and justificatory liberalism in particular. The requirements of justificatory liberalism and individuals' Christian beliefs will sometimes conflict, however. Justificatory liberals should accept that individuals can sometimes justifiably prioritise the latter over the former. My overall argument is that justificatory liberalism offers the best account of the reason-giving aspect of legitimacy, and that this is partly shown by its compatibility with Christian theology.

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Martin, Craig Edward. "Policing public/private borders religion, liberalism, and the 'private judgment of the magistrate' /." Related electronic resource:, 2007. https://login.libezproxy2.syr.edu/login?qurl=http://proquest.umi.com/pqdweb?did=1441187521&sid=1&Fmt=2&clientId=3739&RQT=309&VName=PQD.

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Roy, Calvin W. "The evolution of American theology." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Ridden, Jennifer. "Making good citizens : national identity, religion and Liberalism among the Irish elite c.1800-1850." Thesis, King's College London (University of London), 1998. https://kclpure.kcl.ac.uk/portal/en/theses/making-good-citizens--national-identity-religion-and-liberalism-among-the-irish-elite-c18001850(90164d9a-7bc9-42b9-97df-e2175c1f7d6d).html.

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Книги з теми "Liberalism and religion"

1959-, Weithman Paul J., ed. Religion and contemporary liberalism. Notre Dame, Ind: University of Notre Dame Press, 1997.

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American religious liberalism. Bloomington: Indiana University Press, 2012.

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Salvany, Félix Sardá y. Liberalism is a sin. Rockford, IL: Tan Books and Pubs., 1993.

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Machen, J. Gresham. Christianity and liberalism. Grand Rapids, Mich: Eerdmans, 2001.

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Christianity and liberalism. Grand Rapids, Mich: William B. Eerdmans Pub. Co., 2009.

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Roussel, Alfred. Liberalism & Catholicism. Kansas City, Mo: Angelus Press, 1998.

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The New Communitarians and the Crisis of Modern Liberalism. Lawrence: University Press of Kansas, 1996.

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Christianity and liberal society. Oxford: Clarendon Press, 1997.

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Jeff, Procter-Murphy, ed. Living the questions: The wisdom of progressive Christianity. New York: HarperOne, 2012.

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Brown, Delwin. What does a progressive Christian believe?: A guide for the searching, the open, and the curious. New York: Seabury Books, 2008.

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Частини книг з теми "Liberalism and religion"

Arvidsson, Stefan. "Liberalism and capitalist religion." In Religion and Politics Under Capitalism, 38–57. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: Routledge studies in religion: Routledge, 2019. http://dx.doi.org/10.4324/9780429053429-3.

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Hulsether, Mark. "Protestant Liberalism." In The Blackwell Companion to Religion in America, 649–68. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444324082.ch42.

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de Kadt, Emanuel. "Liberalism in the Roman Catholic Church." In Liberal Religion, 74–94. New York : Routledge, 2018. | Series: Routledge studies in religion ; 64: Routledge, 2018. http://dx.doi.org/10.4324/9781351185639-4.

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Steinvorth, Ulrich. "Rethinking Secularization, Liberalism and Religion." In Pride and Authenticity, 107–15. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-34117-0_15.

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Ungureanu, Camil, and Paolo Monti. "Political liberalism, public reason, and religion." In Contemporary Political Philosophy and Religion, 21–50. New York: Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9781351391757-1.

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Imbert, Patrick. "Multiple Multiculturalisms: Resentment, Religion and Liberalism." In Cultural, Religious and Political Contestations, 49–67. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-16003-0_4.

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Seligman, Adam B. "Secularism, Liberalism, and the Problem of Tolerance." In Religion, State, and Society, 93–108. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230617865_6.

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Laborde, Cécile. "Political Liberalism, Separation and Establishment." In The Social Equality of Religion or Belief, 183–99. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/9781137501950_11.

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Smart, Ninian. "New Christian Interpretations: Science, Liberalism and Religion." In Buddhism and Christianity: Rivals and Allies, 69–83. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-12656-9_6.

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Franken, Leni. "Liberalism and Neutrality: A Philosophical Examination." In Liberal Neutrality and State Support for Religion, 3–10. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-28944-1_1.

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Тези доповідей конференцій з теми "Liberalism and religion"

Kilinc, Ramazan. "THE PATTERNS OF INTERACTION BETWEEN ISLAM AND LIBERALISM: THE CASE OF THE GÜLEN MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/qhfj3934.

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The unprecedented resurgence of religious organisations in the public sphere in recent years has given particular urgency to the old question of the compatibility of Islam and liberalism. Some scholars have argued that Islamic notions of social–political order are not hospitable to democracy and human rights. Others have argued that notions of democracy and human rights are firmly established in the Islamic political discourse but their expression depends on history, social structure and context. Although this debate has proved fruitful in framing the role of Islam in the public sphere, both sides have generally focused on essential sources of Islam. The debate needs to be extended to the empirical realm through study of particular Islamic movements and their responses to liberalisation trends. Such study should take into account local context, the organisational capabilities of the movement, and the Islamic repertoire that it deploys in mobilising its followers. This paper looks at the Gülen movement’s response to liberalisation processes in Turkey in the 1990s and 2000s. Since liberalism has radically transformed the economic and political system of the country over the last two decades, Turkey is a good example for our purposes. Furthermore, the increased influence of the Gülen movement in Turkey provides rich empiri- cal data of an Islamic movement engaging with liberalisation in civil society and politics. The paper concludes that, while the movement’s discourse and practice are compatible with liberalism, its Islamic ethos means that at some points it must engage liberalism critically.

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Croitoru, Ion. "THE DILEMMAS OF THE CONTEMPORARY MAN SITUATED AT THE CROSSROADS BETWEEN POLITICAL LIBERALISM, DEMOCRACY AND THE EXPRESSION OF HIS RELIGIOUS CONVICTIONS." In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s8.023.

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Звіти організацій з теми "Liberalism and religion"

Siebert, Rudolf J., and Michael R. Ott. Catholicism and the Frankfurt School. Association Inter-University Centre Dubrovnik, December 2020. http://dx.doi.org/10.53099/ntkd4301.

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The paper traces the development from the medieval, traditional union, through the modern disunion, toward a possible post-modern reunion of the sacred and the profane. It concentrates on the modern disunion and conflict between the religious and the secular, revelation and enlightenment, faith and autonomous reason in the Western world and beyond. It deals specifically with Christianity and the modern age, particularly liberalism, socialism and fascism of the 2Oth and the 21st centuries. The problematic inclination of Western Catholicism toward fascism, motivated by the fear of and hate against socialism and communism in the 20th century, and toward exclusive, authoritarian, and totalitarian populism and identitarianism in the 21st. century, is analyzed, compared and critiqued. Solutions to the problem are suggested on the basis of the Critical Theory of Religion and Society, derived from the Critical Theory of Society of the Frankfurt School. The critical theory and praxis should help to reconcile the culture wars which are continually produced by the modern antagonism between the religious and the secular, and to prepare the way toward post-modern, alternative Future III - the freedom of All on the basis of the collective appropriation of collective surplus value. Distribution and recognition problems are equally taken seriously.

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