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Peter D. Beaulieu examines the challenges to secular modernity and Islam as they encounter one another. By restoring a place at the table for Trinitarian Christianity alongside the monotheism of Islam and the skeptical indifference of Western rationalism, Beaulieu broadens the pallet of inter-religious and intercultural contact points.
What is the character of secularism in countries that were not pervaded by Christianity, such as China, India, and the nations of the Middle East? To what extent is the secular an imposition of colonial rule? How does secularism comport with local religious cultures in Africa, and how does it work with local forms of power and governance in Latin America? Has modern secularism evolved organically, or is it even necessary, and has it always meant progress? A vital extension of Charles Taylor's A Secular Age, in which he exhaustively chronicled the emergence of secularism in Latin Christendom, this anthology applies Taylor's findings to secularism's global migration. Abdullahi Ahmed An-Na'im, Rajeev Bhargava, Akeel Bilgrami, Souleymane Bachir Diagne, Sudipta Kaviraj, Claudio Lomnitz, Alfred Stepan, Charles Taylor, and Peter van der Veer each explore the transformation of Western secularism beyond Europe, and the collection closes with Taylor's response to each essay. What began as a modern reaction to—as well as a stubborn extension of—Latin Christendom has become a complex export shaped by the world's religious and political systems. Brilliantly alternating between intellectual and methodological approaches, this volume fosters a greater engagement with the phenomenon across disciplines.
This is the book that took France by storm upon its publication in the fall of 2015. It was praised by some for its rare combination of tough-mindedness and moderation and attacked by others for suggesting that radical secularism could not provide the political and spiritual resources to address the Islamic challenge. The book is even more relevant after the Parisian terror attacks of November 13, 2015. It is a book that combines permanence and relevance, that addresses a pressing political and civilizational problem in a manner that will endure. Responding to the brutal terror attacks in France in January 2015, Pierre Manent has written a learned, passionate essay that reflects broadly and deeply on the political and religious situation of France and Europe. He freely acknowledges that the West is at war with fanatics who despise liberal and Christian civilization. That war must be conducted with prudent tough-mindedness. At the same time, serious thought must be given to the Islamic question at home and abroad. Concentrating on the French situation, Manent suggests that French Muslims are not entering an "empty" nation, defined by radical secularism and human rights alone. France has a secular state, as do all the nations of the contemporary West. That is a heritage to be cherished. But the Islamic question will not be "solved" by transforming Muslims into modern secularists devoid of all religious sensibility. It must be remembered that France is also nation of a "Christian mark" with a strong Jewish presence, both of which enrich its spiritual and political life. Manent proposes a "social contract" with France''s Muslims that is at once firm and welcoming. Rejecting radical secularism, the effort by certain "laicists" to completely secularize European society, to create a society without religion, Manent calls for a defensive policy that will allow Muslims to keep their mores, save the integral veil and polygamy. In exchange, they must accept the fact that they live in a society of a Christian mark and they must stop hiding behind charges of Islamophobia. In liberal and Christian Europe, there must be total freedom of criticism, including criticism of the Islamic religion. Muslims must forgo funding from Arab Islamic states (not to mention extremist movements) and must recognize they are henceforth participants in the common life of the French nation. They must become citizens in a nation that does more than defend individual or communal rights, as crucial as those rights are. Beyond Radical Secularism also provides a luminous reflection on the necessary coexistence of the liberal state and a nation of a Jewish and Christian mark in a Western liberty worthy of the name. Europeans have succumbed to passivity in no small part because they reject the nation which is the indispensable framework of democratic self-government. They no longer have confidence in human action, in the elemental human capacity "to put reasons and actions in common." That faith in individual and collective action ultimately depends on belief in "the primacy of the Good," or in theological terms, in faith in a benevolent and Providential God. The West at its best combined the pride of the citizen and the humility of the believer. Europeans--and Americans, too--governed themselves in a "certain relation to the Christian proposition." The nation was the instrument par excellence for combining the cardinal virtues--courage, prudence, justice, moderation--and the confidence which is specific to the Christian religion. A capacious sense of Europe and the West, one that acknowledges its Christian and Jewish mark, is ultimately necessary to face the Islamic challenge. The Jewish idea of the Covenant provides a powerful reminder of the ultimate ground of democratic self-government and of deliberation and action that respect limits while acknowledging the full range of human possibilities in a world where the good is not ultimately without transcendent support. Only by recovering something of the European faith in a higher ground of freedom will the nations of Europe be able to muster the realism and the hope necessary meet the challenge of Islam.
This book compares secularity in societies not shaped by Western Christianity, particularly in Asia, the Middle East, and North Africa.
This study explores how and why the concept of secularism has proved to be inadequate for dealing with the complex problems of Indian society.
This is a revised edition of John Milbank’s masterpiece, which sketches the outline of a specifically theological social theory. The Times Higher Education Supplement wrote of the first edition that it was “a tour de force of systematic theology. It would be churlish not to acknowledge its provocation and brilliance”. Featured in The Church Times “100 Best Christian Books" Brings this classic work up-to-date by reviewing the development of modern social thought. Features a substantial new introduction by Milbank, clarifying the theoretical basis for his work. Challenges the notion that sociological critiques of theology are ‘scientific’. Outlines a specifically theological social theory, and in doing so, engages with a wide range of thinkers from Plato to Deleuze. Written by one of the world’s most influential contemporary theologians and the author of numerous books.
Religion and democracy can make tense bedfellows. Secular elites may view religious movements as conflict-prone and incapable of compromise, while religious actors may fear that anticlericalism will drive religion from public life. Yet such tensions are not inevitable: from Asia to Latin America, religious actors coexist with, and even help to preserve, democracy. In Faithful to Secularism, David T. Buckley argues that political institutions that encourage an active role for public religion are a key part in explaining this variation. He develops the concept of "benevolent secularism" to describe institutions that combine a basic division of religion and state with extensive room for participation of religious actors in public life. He traces the impact of benevolent secularism on religious and secular elites, both at critical junctures in state formation and as politics evolves over time. Buckley shows how religious and secular actors build credibility and shared norms over time, and explains how such coalitions can endure challenges from both religious revivals and periods of anticlericalism. Faithful to Secularism tests this institutional theory in Ireland, Senegal, and the Philippines, using a blend of archival, interview, and public opinion data. These case studies illustrate how even countries with an active religious majority can become and remain faithful to secularism.
This book examines the importance of the Enlightenment for understanding the secular outlook of contemporary Western societies. It shows the new ways of thinking about religion that emerged during the 17th and 18th centuries and have had a great impact on how we address problems related to religion in the public sphere today. Based on the assumption that political concepts are rooted in historical realities, this collection combines the perspective of political philosophy with the perspective of the history of ideas. Does secularism imply that individuals are not free to manifest their beliefs in public? Is secularization the same as rejecting faith in the absolute? Can there be a universal rational core in every religion? Does freedom of expression always go hand in hand with freedom of conscience? Is secularism an invention of the predominantly Christian West, which cannot be applied in other contexts, specifically that of Muslim cultures? Answers to these and related questions are sought not only in current theories and debates in political philosophy, but also in the writings of Immanuel Kant, Benedict Spinoza, Thomas Hobbes, Anthony Collins, Adriaan Koerbagh, Abbé Claude Yvon, Giovanni Paolo Marana, and others.
What, exactly, is secularism? What has the West's long familiarity with it inevitably obscured? In this work, Hussein Ali Agrama tackles these questions. Focusing on the fatwa councils and family law courts of Egypt just prior to the revolution, he delves deeply into the meaning of secularism itself and the ambiguities that lie at its heart.
In recent years, North American and European nations have sought to legally remake religion in other countries through an unprecedented array of international initiatives. Policymakers have rallied around the notion that the fostering of religious freedom, interfaith dialogue, religious tolerance, and protections for religious minorities are the keys to combating persecution and discrimination. Beyond Religious Freedom persuasively argues that these initiatives create the very social tensions and divisions they are meant to overcome. Elizabeth Shakman Hurd looks at three critical channels of state-sponsored intervention: international religious freedom advocacy, development assistance and nation building, and international law. She shows how these initiatives make religious difference a matter of law, resulting in a divide that favors forms of religion authorized by those in power and excludes other ways of being and belonging. In exploring the dizzying power dynamics and blurred boundaries that characterize relations between "expert religion," "governed religion," and "lived religion," Hurd charts new territory in the study of religion in global politics. A forceful and timely critique of the politics of promoting religious freedom, Beyond Religious Freedom provides new insights into today's most pressing dilemmas of power, difference, and governance.