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  1. Religion in the Public Square: The Place of Religious Convictions in Political Debate.Philip L. Quinn - 1997 - Philosophical and Phenomenological Research 60 (2):486-489.
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  • Political Liberalism by John Rawls. [REVIEW]Philip Pettit - 1994 - Journal of Philosophy 91 (4):215-220.
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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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  • Reply to My Critics.Jerome Neu - 2002 - Philosophical Studies 108 (1-2):159 - 171.
    In response to critical discussion of my book, A Tear Is an Intellectual Thing: The Meanings of Emotion, I clarify and develop various aspects of my analysis of jealousy in particular and affectivity in general. In relation to jealousy, I explore the nature of pathology, the role of fantasy and of the rival, and the place of examples and of evolutionary theory. In relation to affectivity, I emphasize the difference between distinguishing emotions from other psychological states and distinguishing among, within (...)
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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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  • Liberalism’s Religion.Cécile Laborde (ed.) - 2017 - Harvard University Press.
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  • Postsecularism, Piety and Fanaticism: Reflections on Jurgen Habermas' and Saba Mahmood's Critiques of Secularism.Y. Jansen - 2011 - Philosophy and Social Criticism 37 (9):977-998.
    This article analyses how recent critiques of secularism in political philosophy and cultural anthropology might productively be combined and contrasted with each other. I will show that Jürgen Habermas' postsecularism takes insufficient account of elementary criticisms of secularism on the part of anthropologists such as Talal Asad and Saba Mahmood. However, I shall also criticize Saba Mahmood’s reading of secularism by arguing that, in the end, she replaces the secular–religious divide with a secularity–piety divide; for example, in her reading of (...)
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  • The Right to Justification: Elements of a Constructivist Theory of Justice.Rainer Forst - 2011 - Columbia University Press.
    Introduction: the foundation of justice -- Practical reason and justifying reasons: on the foundation of morality -- Moral autonomy and the autonomy of morality : toward a theory of normativity after Kant -- Ethics and morality -- The justification of justice: Rawls's political liberalism and Habermas's discourse theory in dialogue -- Political liberty: integrating five conceptions of autonomy -- A critical theory of multicultural toleration -- The rule of reasons: three models of deliberative democracy -- Social justice, justification, and power (...)
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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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  • 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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  • The Future of Human Nature. [REVIEW]Ciaran Guilfoyle - 2004 - Philosophy 79 (3):483-486.
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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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  • Rawls and Habermas on the Place of Religion in the Political Domain.Catherine Audard - 2011 - In James Gordon Finlayson & Fabian Freyenhagen (eds.), Habermas and Rawls: Disputing the Political. Rouledge.
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