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  1. A Secular State for a Postsecular Society? Postmetaphysical Political Theory and the Place of Religion.Maeve Cooke - 2007 - Constellations 14 (2):224-238.
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  • How Religion Speaks to the Agnostic: Habermas on the Persistent Value of Religion.Simone Chambers - 2007 - Constellations 14 (2):210-223.
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  • Justice as fairness: a restatement.John Rawls (ed.) - 2001 - Cambridge: Harvard University Press.
    This book originated as lectures for a course on political philosophy that Rawls taught regularly at Harvard in the 1980s.
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  • Liberalism’s Religion.Cécile Laborde (ed.) - 2017 - Harvard University Press.
    Liberal societies conventionally treat religion as unique under the law, requiring both special protection and special containment. But recently this idea that religion requires a legal exception has come under fire from those who argue that religion is no different from any other conception of the good, and the state should treat all such conceptions according to principles of neutrality and equal liberty. Cécile Laborde agrees with much of this liberal egalitarian critique, but she argues that a simple analogy between (...)
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  • Legitimate, but unjust; just, but illegitimate.Silje A. Langvatn - 2016 - Philosophy and Social Criticism 42 (2):132-153.
    The article offers a reconstruction of John Rawls views on political legitimacy, from A Theory of Justice to his late writings on political liberalism. It argues that Rawls had three conceptions of legitimacy, not two as one might expect based on the distinction between his two major works. Its argument is that the most radical change in Rawls’ thinking about legitimacy occurs in ‘Introduction to the Paperback Edition’ and ‘The Idea of Public Reason Revisited’. Here Rawls assumes that there can (...)
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  • Religious Conviction in Liberal Politics.Christopher J. Eberle - 2002 - Cambridge University Press.
    What role should a citizen's religious convictions play in her political activities? Is she, for example, permitted to decide on the basis of her religious convictions to support laws that criminalize abortion or discourage homosexual relations? Christopher Eberle is deeply at odds with the dominant orthodoxy among political theorists about the relation of religion and politics. His argument is that a citizen may responsibly ground her political commitments on religious beliefs, even if her only reasons for her political commitments are (...)
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  • Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy.Jurgen Habermas (ed.) - 1996 - Polity.
    In Between Facts and Norms, Jürgen Habermas works out the legal and political implications of his Theory of Communicative Action (1981), bringing to fruition the project announced with his publication of The Structural Transformation of the Public Sphere in 1962. This new work is a major contribution to recent debates on the rule of law and the possibilities of democracy in postindustrial societies, but it is much more. The introduction by William Rehg succinctly captures the special nature of the work, (...)
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  • Between Naturalism and Religion: Philosophical Essays.Jürgen Habermas - 2008 - Malden, MA: Polity.
    Two countervailing trends mark the intellectual tenor of our age the spread of naturalistic worldviews and religious orthodoxies. Advances in biogenetics, brain research, and robotics are clearing the way for the penetration of an objective scientific self-understanding of persons into everyday life. For philosophy, this trend is associated with the challenge of scientific naturalism. At the same time, we are witnessing an unexpected revitalization of religious traditions and the politicization of religious communities across the world. From a philosophical perspective, this (...)
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  • (4 other versions)Political Liberalism.J. Rawls - 1995 - Tijdschrift Voor Filosofie 57 (3):596-598.
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  • Political Liberalisms and Their Exclusions of the Religious.Philip L. Quinn - 1995 - Proceedings and Addresses of the American Philosophical Association 69 (2):35 - 56.
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  • Rawls and Habermas on the place of religion in the political domain.Catherine Audard - 2010 - In James Gordon Finlayson & Fabian Freyenhagen (eds.), Habermas and Rawls: Disputing the Political. New York: Routledge.
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  • Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy.Frank I. Michelman & Jurgen Habermas - 1996 - Journal of Philosophy 93 (6):307.
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  • Salvaging and secularizing the semantic contents of religion: the limitations of Habermas’s postmetaphysical proposal.Maeve Cooke - 2006 - International Journal for Philosophy of Religion 60 (1-3):187-207.
    The article considers Jürgen Habermas's views on the relationship between postmetaphysical philosophy and religion. It outlines Habermas's shift from his earlier, apparently dismissive attitude towards religion to his presently more receptive stance. This more receptive stance is evident in his recent emphasis on critical engagement with the semantic contents of religion and may be characterized by two interrelated theses: the view that religious contributions should be included in political deliberations in the informally organized public spheres of contemporary democracies, though translated (...)
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  • (1 other version)Religion in the Public Square: The Place of Religious Convictions in Political Debate.Robert Audi & Nicholas Wolterstorff - 1996 - Rowman & Littlefield Publishers.
    This vigorous debate between two distinguished philosophers presents two views on a topic of worldwide importance: the role of religion in politics. Audi argues that citizens in a free democracy should distinguish religious and secular considerations and give them separate though related roles. Wolterstorff argues that religious elements are both appropriate in politics and indispensable to the vitality of a pluralistic democracy. Each philosopher first states his position in detail, then responds to and criticizes the opposing viewpoint.
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  • The Integralist Objection to Political Liberalism.Mark Jensen - 2005 - Social Theory and Practice 31 (2):157-171.
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  • Rawls and Habermas on religion in the public sphere.Melissa Yates - 2007 - Philosophy and Social Criticism 33 (7):880-891.
    In recent essays, Jürgen Habermas endorses an account of political liberalism much like John Rawls'. Like Rawls, he argues that laws and public policies should be justified only in neutral terms, i.e. in terms of reasons that people holding conflicting world-views could accept. Habermas also, much like Rawls, distinguishes reasonable religious citizens, whose views should be included in public discourse, from unreasonable citizens in his expectation that religious citizens self-modernize. But in sharing these Rawlsian features, Habermas is vulnerable to some (...)
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  • Jürgen Habermas on public reason and religion: do religious citizens suffer an asymmetrical cognitive burden, and should they be compensated?Cathrine Holst & Anders Molander - 2015 - Critical Review of International Social and Political Philosophy 18 (5):547-563.
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  • Stout, Rawls, and the Idea of Public Reason.Phil Ryan - 2014 - Journal of Religious Ethics 42 (3):540-562.
    Jeffrey Stout claims that John Rawls's idea of public reason (IPR) has contributed to a Christian backlash against liberalism. This essay argues that those whom Stout calls “antiliberal traditionalists” have misunderstood Rawls in important ways, and goes on to consider Stout's own critiques of the IPR. While Rawls's idea is often interpreted as a blanket prohibition on religious reasoning outside church and home, the essay will show that the very viability of the IPR depends upon a rich culture of deliberation (...)
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  • Habermas, Religion and the Ethics of Citizenship.James W. Boettcher - 2009 - Philosophy and Social Criticism 35 (1-2):215-238.
    A recent essay by Jürgen Habermas revisits political liberalism and takes up the question of the extent to which democratic citizens and officials should rely on their religious convictions in publicly deliberating about and deciding political issues. With his institutional translation proviso, a proposed alternative to Rawls' idea of public reason, Habermas hopes to dodge familiar (and often overstated) criticisms that liberal requirements of citizenship are unfair or disproportionately burdensome to religious believers. I argue that, due in part to its (...)
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  • Religion in the Public Square: The Place of Religious Convictions in Political Debate.Kent Greenawalt - 1999 - Philosophical Review 108 (2):293.
    These matched essays constitute an extremely valuable contribution on the place of religious ideas in our country’s political life. Robert Audi defends an “exclusivist” position: participants in political life fulfill the responsibilities of liberal citizenship best if they support only measures justified on secular grounds. Nicholas Wolterstorff argues for an “inclusivist” position: citizens and legislators are encouraged to rely on whatever sources, including religious ones, they find convincing.
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  • Justice as Fairness: A Restatement.C. L. Ten - 2003 - Mind 112 (447):563-566.
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  • (1 other version)Democracy and Tradition.Jeffrey Stout - 2004 - American Journal of Theology and Philosophy 25 (2):185-190.
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