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This book answers the question on how students and teachers talk about religion when the mandatory and nonconfessional school subject of Religious Education is on the schedule in the “world’s most secular country” To do this, it analyses discourses of religion as they occur in the classroom practice. It is based on findings from participant observation of Religious Education lessons in several upper secondary schools in Sweden. The book discusses different aspects of the role and function of nonconfessional integrative Religious Education in an increasingly pluralistic, multireligious, yet also secularized society, at a general level. It looks at the religious landscape, different perspectives on school subjects, various models and the development of Religious Education, and discourses of religion of a secularist, spiritual and nationalistic nature. Religious Education is a school subject that manoeuvres in the midst of a field that on the one hand concerns crucial knowledge in a pluralistic society, and on the other hand deals with highly contested questions in a society characterized by diversity and secularity. In the mandatory, integrative and non-confessional school subject of Religious Education in Sweden, all students are taught together regardless of religious or secular affiliation. The subject deals with major world religions, important non-religious worldviews and ethics, from a non-confessional perspective. Thus, in the classroom, individuals who identify with diverse religious and non-religious worldviews, with a different understanding of what religion could be and what it might mean to be religious, are brought together. The book examines questions raised in this pluralistic context: What discourses of religion become hegemonic in the classroom? How do these discourses affect the possibility of reaching the aim of Religious Education which concerns understanding and respect for different ways of thinking and living in a society characterized by diversity?
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Machiavelli saw history in general as a way to learn useful lessons from the past for the present, and also as a type of analysis which could be built upon, as long as each generation did not forget the works of the past. In "Discourses on Livy" Machiavelli discusses what can be learned from roman period and many other eras as well, including the politics of his lifetime. This is a work of political history and philosophy written in the early 16th. The title identifies the work's subject as the first ten books of Livy's Ab urbe condita, which relate the expansion of Rome through the end of the Third Samnite War in 293 BC. Niccolò di Bernardo dei Machiavelli (1469 – 1527) was an Italian diplomat, politician, historian, philosopher, humanist, and writer. He has often been called the father of modern political science. He was for many years a senior official in the Florentine Republic, with responsibilities in diplomatic and military affairs. He served as a secretary to the Second Chancery of the Republic of Florence from 1498 to 1512, when the Medici were out of power.He wrote his most well-known work The Prince in 1513, having been exiled from city affairs.
This book explores the recent trend toward the transformation of religious symbols and practices into culture in Western democracies. Analyses of three legal cases involving religion in the public sphere are used to illuminate this trend: a municipal council chamber; a town hall; and town board meetings. Each case involves a different national context—Canada, France and the United States—and each illustrates something interesting about the shape-shifting nature of religion, specifically its flexibility and dexterity in the face of the secular, the religious and the plural. Despite the differences in national contexts, in each instance religion is transformed into culture or heritage by the courts to justify or excuse its presence and to distance the state from the possibility that it is violating legal norms of distance from religion. The cultural practice or symbol is represented as a shared national value or activity. Transforming the ‘Other’ into ‘Us’ through reconstitution is also possible. Finally, anxiety about the ‘Other’ becomes part of the story of rendering religion as culture, resulting in the impugning of anyone who dares to question the putative shared culture. The book will be essential reading for students, academics and policy-makers working in the areas of sociology of religion, religious studies, socio-legal studies, law and public policy, constitutional law, religion and politics, and cultural studies.
Excerpt from Discourses on Personal Religion, Vol. 2 In the text then we have religion itfelf del'crihed - itis a Building and a Creation and the interefi which our Lord Jefas Chrift hath therein-nwe amended in bizn. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.