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This reprint delves into the relationship between religious leaders and movements and secular political systems. While the secularisation thesis predicted the decline of religion in both private and public life, this reprint challenges this narrative by exploring the diverse approaches of religious actors towards politics within secular systems. The reprint includes theoretical explorations and country case studies, analyzing the roles of religious leaders in the political arena of secular countries. From radical movements seeking to establish a religious state to those embracing participation in electoral processes, the authors examine the practical and prescriptive dimensions of religion's engagement with politics. With its interdisciplinary approach and timely subject matter, this book is essential reading for anyone interested in the complex and dynamic relationship between religion and politics in the modern world.
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This volume offers readers new openings through which to understand critical but overlooked ideas about religion-state relations. It decenters discussions away from national narratives allowing for emerging voices at the individual and community levels, highlighting interactions of people with the state over questions about religion.
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The subject matter of this book, first published in 1971, is not less relevant, though less familiar, than the military adventures of Israel. For the book deals with the spiritual tensions that underlie and go far to explain the conduct of the country, standing as it does at the heart of some of the world's most dangerous political conflicts. The superpowers confront at its borders. So do the 'modern' West and the force of Arab nationalism. It is the focus, too, of anti-Semitism, with its potential threat to the future of all Jews and of world peace. The questions here examined are rooted in the nature of Judaism and in the two distinct urges - religious and nationalist - that created Israel. Within its tiny territory some of mankind's most urgent spiritual problems appear at their most intense. What do men live for: for themselves, their country, higher values? How these tensions are resolved will affect both the conduct of Israel, with its effects on the fortunes of all nations, and the thoughts of men everywhere about their own and their countries' deeper problems. One section of the book deals with the institutions and policies of Israel as expressions of its inner spirit: the kibbutz, the army, the ingathering of exiles, the attitudes to Arabs within and beyond the frontiers, relations with world Jewry. Two final chapters describe and analyse the perennial problem of Jewish identity, seen in the light of the actions of a modern state.
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China’s constitution explicitly refers to its sovereign domain as “sacred territory.” Why does an avowedly secular state make such a claim, and what does this suggest about the relations between religion and the nation-state? Focusing primarily on China, Stating the Sacred offers a novel approach to nation-state formation, arguing that its most critical element is how the state sacralizes the nation.Michael J. Walsh explores the religious and political dimensions of Chinese state ideology, making the case that the sacred is a constitutive part of modern China. He examines the structural connection among texts (constitutions, legal codes, national histories), ostensibly universal and normative categories (race, religion, citizenship, freedom, human rights), and territoriality (the integrity of sovereignty and control over resources and people), showing how they are bound together by the sacred. Considering a variety of what he refers to as theopolitical techniques, Walsh argues that nation-states undertake sacralization in order to legitimate the violence of establishing and expanding their sovereignty. Ultimately, territorialization is a form of sacralization, and the foundational role of the sacred makes all nation-states religious states. Stating the Sacred offers new ways of understanding China’s approach to legality, control of the populace, religious freedom, human rights, and the structuring of international relations, and it raises existential questions about the fundamental nature of the nation-state.
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In what we tell ourselves is an age of reason, we are behaving increasingly irrationally. An astonishing number of people subscribe to celebrity endorsed cults, Mayan armageddon prophecies, scientism, and other varieties of new age, anti-enlightenment philosophies. Millions more advance popular conspiracy theories: AIDS was created in a CIA laboratory, Princess Diana was assassinated, and the 9/11 attacks were an inside job.In The World Turned Upside Down, Melanie Phillips explains that the basic cause of this explosion of irrationality is the slow but steady marginalization of re
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How can religious liberty be guaranteed in societies where religion pervades everyday life? In The Wheel of Law, Gary Jacobsohn addresses this dilemma by examining the constitutional development of secularism in India within an unprecedented cross-national framework that includes Israel and the United States. He argues that a country's particular constitutional theory and practice must be understood within its social and political context. The experience of India, where religious life is in profound tension with secular democratic commitment, offers a valuable perspective not only on questions of jurisprudence and political theory arising in countries where religion permeates the fabric of society, but also on the broader task of ensuring religious liberty in constitutional polities. India's social structure is so entwined with religion, Jacobsohn emphasizes, that meaningful social reform presupposes state intervention in the spiritual domain. Hence India's "ameliorative" model of secular constitutionalism, designed to ameliorate the disabling effects of the caste system and other religiously based practices. Jacobsohn contrasts this with the "visionary" secularism of Israel, where the state identifies itself with a particular religion, and with America's "assimilative" secularism. Constitutional globalization is as much a reality as economic globalization, Jacobsohn concludes, and within this phenomenon the place of religion in liberal democracy is among the most vexing challenges confronting us today. A richly textured account of the Indian experience with secularism, developed in a broad comparative framework, this book is for all those seeking ways to respond to this challenge.
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Religion and Regimes: Support, Separation, and Opposition emphasizes the changing political role of religion in various nations of the world. The approach is based on market models of religion, and connects the style of religious politics in a given nation to the nature of competition among dominant religious traditions and their alternatives.
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