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This book challenges the modern myth that tolerance grows as societies become less religious. The myth inseparably links the progress of toleration to the secularization of modern society. This volume scrutinizes this grand narrative theoretically and empirically, and proposes alternative accounts of the varied relationships between diverse interpretations of religion and secularity and multiple secularizations, desecularizations, and forms of toleration. The authors show how both secular and religious orthodoxies inform toleration and persecution, and how secularizations and desecularizations engender repressive or pluralistic regimes. Ultimately, the book offers an agency-focused perspective which links the variation in toleration and persecution to the actors of secularization and desecularization and their cultural programs.
In Icons Axed, Freedoms Lost, Vyacheslav Karpov and Rachel L. Schroeder demonstrate how Russia went from persecuting believers to jailing critics of religion and why, in contrast, religious pluralism and tolerance have solidified in Ukraine. Offering a richly documented history of cultural and political struggles that surrounded desecularization—the resurgence of religion’s societal role—from the end of the USSR to the Russo-Ukrainian war, they show Russian critics of desecularization adhered to artistic provocations, from axing icons to “punk-prayers” in cathedrals, and how Orthodox activists, in turn, responded by vandalizing controversial exhibits and calling on the state to crush “the enemies of the Church.” Putin’s solidifying tyranny heard their calls and criminalized insults to religious feelings. Meanwhile, Ukraine adhered to its pluralistic legacies. Its churches refused to engage in Russian-style culture wars, sticking instead to forgiveness and forbearance. Icons Axed, Freedoms Lost offers original theoretical and methodological perspectives on desecularization applicable far beyond the cases of Russia and Ukraine.
This book proposes an interdisciplinary methodology for developing an intercultural use of law so as to include cultural differences and their protection within legal discourse; this is based on an analysis of the sensory grammar tacitly included in categorizations. This is achieved by combining the theoretical insights provided by legal theory, anthropology and semiotics with a reading of human rights as translational interfaces among the different cultural spaces in which people live. To support this use of human rights’ semantic and normative potential, a specific cultural-geographic view dubbed ‘legal chorology’ is employed. Its primary purpose is to show the extant continuity between categories and spaces of experience, and more specifically between legal meanings and the spatial dimensions of people’s lives. Through the lens of legal chorology and the intercultural, translational use of human rights, the book provides a methodology that shows how to make space and law reciprocally transformative so as to create an inclusive legal grammar that is equidistant from social cultural differences. The analysis includes: a critical view on opportunities for intercultural secularization; the possibility of construing a legal grammar of quotidian life that leads to an inclusive equidistance from differences rather than an unachievable neutrality or an all-encompassing universal legal ontology; an interdisciplinary methodology for legal intercultural translation; a chorological reading of the relationships between human rights protection and lived spaces; and an intercultural and geo-semiotic examination of a series of legal cases and current issues such as indigenous peoples’ rights and the international protection of sacred places.
Offers fresh perspectives on the relationship between secularization, tolerance and democracy through a theoretically informed look at South Asian politics.
Why does secularization proceed differently in otherwise similar countries? Secular Conversions demonstrates that the institutional structure of the state is a key factor shaping the course of secularization. Drawing upon detailed historical analysis of religious education policy in the United States and Australia, Damon Mayrl details how administrative structures, legal procedures, and electoral systems have shaped political opportunities and even helped create constituencies for secular policies. In so doing, he also shows how a decentralized, readily accessible American state acts as an engine for religious conflict, encouraging religious differences to spill into law and politics at every turn. This book provides a vivid picture of how political conflicts interacted with the state over the long span of American and Australian history to shape religion's role in public life. Ultimately, it reveals that taken-for-granted political structures have powerfully shaped the fate of religion in modern societies.
Much has been written about the law as it affects new and minority religions, but relatively little has been written about how such religions react to the law. This book presents a wide variety of responses by minority religions to the legal environments within which they find themselves. An international panel of experts offer examples from North America, Europe and Asia demonstrating how religions with relatively little status may resort to violence or passive acceptance of the law; how they may change their beliefs or practices in order to be in compliance with the law; or how they may resort to the law itself in order to change their legal standing, sometimes by forging alliances with those with more power or authority to achieve their goals. The volume concludes by applying theoretical insights from sociological studies of law, religion and social movements to the variety of responses. The first systematic collection focussing on how minority religions respond to efforts at social control by various governmental agents, this book provides a vital reference for scholars of religion and the law, new religious movements, minority religions and the sociology of religion.
This pioneering handbook proposes an approach to pluralism that is relational, principled, and non-relativistic, going beyond banal calls for mere "tolerance." The growing religious diversity within societies around the world presents both challenges and opportunities. A degree of competition between deeply held religious/worldview perspectives is natural and inevitable, yet at the same time the world urgently needs engagement and partnership across lines of difference. None of the world’s most pressing problems can be solved by any single actor, and as such it is not a question of if but when you partner with an individual or institution that does not think, act, or believe as you do. The authors argue that religious literacy—defined as a dynamic combination of competencies and skills, continuously refined through real-world cross-cultural engagement—is vital to building societies and states of neighborly solidarity and civic fairness. Through examination, reflection, and case studies across multiple faith traditions and professional fields, this handbook equips scholars and students, as well as policymakers and practitioners, to assess, analyze, and act collaboratively in a world of deep diversity. The Open Access version of this book, available at www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.
The struggle over Israel/Palestine is not just another contest by competing nationalisms or an instance of geopolitical competition. It is also about control of sacred territory that involves local Jews, Muslims, and Christians as well as worldwide faith communities, each with their own interests and stake in what transpires. This balanced introduction to a complex subject presents the multiple positions within the great monotheistic traditions. It demonstrates that the secular discourses in the public square concerning ownership privileges, historical precedence, political rights, and justice that have allegedly replaced religious claims actually coexist with, and often complement, the theological. It explores the century-long tangle of secular and theological debates about Israel's legitimacy. Whether readers support a Jewish state or are resolutely opposed, the serious and substantial scholarship of this well-reasoned and innovative book will contribute to a nuanced and better-informed understanding of this persistent issue that has entered its second century on the international agenda.
In recent years, the relevance of religious freedom has spread well beyond academia, becoming a reference point for international relations, multi-level policy development, as well as interfaith negotiations. Meanwhile, scholarship on religious freedom has flourished on the boundaries of sociology, law, comparative politics, history, and theology. This book presents a systematic sociological analysis of religious freedom, bringing together classical sociological theories and empirical perspectives developed during the last three decades. It addresses three major questions involved in any sociology of religious freedom. First: considering its complex and controversial nature, how can religious freedom be defined? Second: what are the recurrent sociological conditions and relevant social perceptions that will foster an understanding of religious freedom in varying political, legal, and socioreligious contexts? And third, what are the mechanisms of social implementation of religious freedom that contribute to making it a fundamental value in a society? Olga Breskaya, Giuseppe Giordan, and James T. Richardson suggest that a sociological definition of religious freedom requires us to take into account historical, philosophical, legal, religious, and political considerations of a given society-and that the social dimensions of religious freedom are as important as the legal ones.
Civil Religion - a tradition of political thought that has argued for a close connection between religion and the state - made an important contribution to the development of religious and political thought at key moments of early modern British political and colonial history. As this volume shows, it was at work not just during the Enlightenment, but within a much wider periodical framework: the Reformation, the rise of the Puritan movement, the conflict over the Stuart state and church, the English Revolution, and the formation of key American colonies in the eighteenth century. Advocates of Civil Religion tried to reconcile a national church with religious toleration and design a constitution capable of preventing the church from interfering with affairs of state. The volume investigates the idea of Civil Religion in the works of canonical thinkers in the history of political thought (Machiavelli, Hobbes, Locke and Rousseau), in the works of those who have been recognized as shaping political ideas (Hooker, Prynne et al.) during this period, and in the advocacy of those perhaps not previously associated with Civil Religion (William Penn). Although Civil Religion was often posited as a pragmatic solution to constitutional and ecclesiological problems created by the Reformation and the English Revolution, they also reveal that such pragmatism was not at odds with religious conviction or ideals. Civil Religion certainly enhanced citizenship in this period, but it did so in ways which depended on the truth claims of Protestantism, not on their domestication to politics.