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  1. Beyond postmodernism: Restoring the primal Quest for meaning to political inquiry. [REVIEW]Louis Herman - 1997 - Human Studies 20 (1):75-94.
    My paper picks up a long ignored suggestion of Sheldon Wolin - that we use Thomas Kuhn''s analysis of scientific revolutions to examine the crisis of "normal" political science. This approach allows us to see the connection between the state of the discipline and the larger crisis of meaning afflicting modernity. I then use Eric Voegelin''s notion of a multicivilizational "truth quest" - or search for meaning - to make a case for institutionalizing "extraordinary" or "revolutionary" political science. I attempt (...)
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  • The possible truth of metaphor.Stephen R. L. Clark - 1994 - International Journal of Philosophical Studies 2 (1):19 – 30.
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  • (1 other version)Religious World-view and Environment in the Sertão of North-east Brazil.Scott William Hoefle - 1999 - Ethics, Place and Environment 2 (1):55-79.
    The importance of religious cosmology for environmental ethics is explored in a case-study of enchanted and disenchanted world-views in the Sertão of North-east Brazil. Popular Catholicism is shown to have retained an enchanted world-view of humans interacting with saints, souls and animist spirits. In order to differentiate themselves from Catholics, evangelical Protestants pursue a disenchanted view of the natural environment but hold a highly supernatural view of human society. Afro-Brazilian cult members are Catholics who graft an enchanted view of human (...)
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  • Social science, epistemology, and the problem of relativism.Volker Meja & Nico Stehr - 1988 - Social Epistemology 2 (3):263 – 271.
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  • Trance-gression: Technoshamanism, conservatism and pagan politics.David Green - 2010 - The Politics and Religion Journal 4 (2):201-220.
    This article looks at the politics of successive Conservative governments in Britain in the 1980s and ‘90s through the lens of the increasing politicisation of Paganisms in that period. A wave of moral panics in the late ‘80’s and early ‘90s concerning marginal communities – such as Ravers, New Age travellers and anti-road protesters – and their ‘riotous assemblies’, culminated in the Conservative Government of John Major enacting The Criminal Justice and Public Order Act of 1994. This was seen by (...)
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