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Secularism is usually thought to contain the project of self-deification, in which humans attack God’s authority in order to take his place, freed from all constraints. Julie E. Cooper overturns this conception through an incisive analysis of the early modern justifications for secular politics. While she agrees that secularism is a means of empowerment, she argues that we have misunderstood the sources of secular empowerment and the kinds of strength to which it aspires. Contemporary understandings of secularism, Cooper contends, have been shaped by a limited understanding of it as a shift from vulnerability to power. But the works of the foundational thinkers of secularism tell a different story. Analyzing the writings of Hobbes, Spinoza, and Rousseau at the moment of secularity’s inception, she shows that all three understood that acknowledging one’s limitations was a condition of successful self-rule. And while all three invited humans to collectively build and sustain a political world, their invitations did not amount to self-deification. Cooper establishes that secular politics as originally conceived does not require a choice between power and vulnerability. Rather, it challenges us—today as then—to reconcile them both as essential components of our humanity.
Reconsidering the European Union's secular identity
This book presents a set of critical engagements by writers from a variety of disciplines with the work of noted anthropologist Talal Asad.
How was medieval Europe held together? People of dissimilar occupations and economic interests, living in widely separate parts of western Europe, came to recognise and act upon a common set of cultural beliefs. This framework of shared social customs and values, that is distinctively medieval and European, arose from the interaction between secular and ecclesiastical power, but these developments can no longer be convincingly viewed as arising solely from events such as the Wars of Investiture and the Fourth Lateran Council. The historiography of this study shows that the medieval mental framework was not solely concerned with the great struggles between Rome and lay rulers, but neither can we assume that local communities were islands of cohesion in a wider world of chaos and conflict. The case studies presented demonstrate how texts were used as weapons by ecclesiastical authorities in defining their relationships with lay powers. Other studies here focus upon how land and kinship was used to define the social relations between the laity and the clergy.The concluding section concentrates upon the solution of conflicts.
The place of religion in society has changed profoundly in the last few centuries, particularly in the West. In what will be a defining book for our time, Taylor takes up the question of what these changes mean, and what, precisely, happens when a society becomes one in which faith is only one human possibility among others.
Magic, During suggests, has helped shape modern culture. Devoted to this deceptively simple proposition, During's work gets at the aesthetic questions at the very heart of the study of culture. How can the most ordinary arts—and by “magic,” During means not the supernatural, but the special effects and conjurings of magic shows—affect people?
“A dark but brilliantly original work . . . one of the most important books on religion and the modern in recent years.” —H-Net Reviews Opening with the provocative query “what might an anthropology of the secular look like?” this book explores the concepts, practices, and political formations of secularism, with emphasis on the major historical shifts that have shaped secular sensibilities and attitudes in the modern West and the Middle East. Talal Asad proceeds to dismantle commonly held assumptions about the secular and the terrain it allegedly covers. He argues that while anthropologists have oriented themselves to the study of the “strangeness of the non-European world” and to what are seen as non-rational dimensions of social life (things like myth, taboo, and religion),the modern and the secular have not been adequately examined. The conclusion is that the secular cannot be viewed as a successor to religion, or be seen as on the side of the rational. It is a category with a multi-layered history, related to major premises of modernity, democracy, and the concept of human rights. This book will appeal to anthropologists, historians, religious studies scholars, as well as scholars working on modernity. “A difficult if stunningly eloquent book, a response both elusive and forthright to the many shelves of ‘books on terrorism’ which this country’s trade publishers are rushing into print.” —Bryn Mawr Review of Comparative Literature “This wonderfully illuminating book should be read alongside the author’s Genealogies of Religion.” —Religion “One of the most interesting scholars of religious writing today.” —Christian Scholar’s Review “Asad’s brilliant study remains a defining piece of intellectual and scholarly contribution for all of those interested in exploring the religious and the secular in the modern era.” —The American Journal of Islamic Social Sciences
This book brings together a team of scholars representing a broad range of interests and new approaches in medieval studies to explore the interactions of secular power and sacral authority in central and southeastern Europe in the period. Contributors present new research on the region's political and legal history, nobility and government institutions, war and diplomacy, literature and literacy, sacred and secular art, archaeological research, heritage studies, and much more.
Secular Power Europe and Islam argues that secularism is not the central principle of international relations but should be considered as one belief system that influences international politics. Through an exploration of Europe’s secular identity, an identity that is seen erroneously as normative, author Sarah Wolff shows how Islam confronts the EU’s existential anxieties about its security and its secular identity. Islam disrupts Eurocentric assumptions about democracy and revolution and human rights. Through three case studies, Wolff encourages the reader to unpack secularism as a bedrock principle of IR and diplomacy. This book argues that the EU’s interest and diplomacy activities in relation to religion, and to Islam specifically, are shaped by the insistence on a European secular identity that should be reconsidered.