Results for 'secularism'

116 found
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  1. Secularism and Belief in Georgia’s Pankisi Gorge.Rebecca Gould - 2011 - Journal of Islamic Studies 22 (3):339-373.
    This paper discusses the diverse forms of contemporary Islam practised by the Kists, inhabitants of Georgia's Pankisi Gorge related to the Chechens. The newest wave of Salafi-inspired Islam among the young generation of Chechens, mostly men who have fought in the Chechen-Russian war, is aesthetically marked by a distinctive style of minaret and by a more public adhān than Pankisi has hitherto known. The reactions of local Kists to the aesthetics and morality of the new Islam, and the distinctions between (...)
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  2. Secularism” From the Last Years of the Ottoman Empire to Early Turkish Republic.Tuncay Saygin - 2008 - Journal for the Study of Religions and Ideologies 7 (20):26-78.
    The main aim of this article is to discuss both the concept of secularism among the Ottoman intellectuals and the principle of secularism during the period of the Turkish Republic based on ideas rather than practice. We can analyze “secularism in Turkey” in two separate periods of time: First, “The Ottoman Empire and Secularism” which discusses the ideas of secularism before the foundation of the Turkish Republic, and second “A Brief Analysis of the Turkish Republic (...)
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  3. Secularism, Reformed Epistemology, and Liturgy: Considering the Liturgy Role in Secular Society.Samuel Vincenzo Jonathan & Albertus Harsawibawa - 2022 - Societas Dei: Jurnal Agama Dan Masyarakat 9 (1):5-28.
    Secularism is a condition of the times when we live in today. It gives awareness to the global community that in reality there is only the immanent—there is no God. So, theism is seen as just one of the many available options: atheism becomes even more attractive to embrace. Generally, a theist will respond by demonstrating the theism plausibility through positive arguments about the existence of God. The author rejects this and offers an approach from Reformed epistemology on the (...)
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  4. Nationalism, Secularism and Liberal Neutrality: The Danish Case of Judges and Religious Symbols.Nils Holtug - 2011 - Les ateliers de l'éthique/The Ethics Forum 6 (2):107-125.
    In 2009, a law was passed in the Danish parliament, according to which judges cannot wear religious symbols in courts of law. First, I trace the development of this legislation from resistance to Muslim religious practices on the nationalist right to ideas in mainstream Danish politics about secularism and state neutrality – a process I refer to as ‘liberalization’. Second, I consider the plausibility of such liberal justifications for restrictions on religious symbols in the public sphere and, in particular, (...)
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  5. Democracy without Secularism?Raja Bahlul - 2004 - In John Bunzl (ed.), Islam, Judaism, and the Political Role of Religions in the Middle East. University of Florida Press. pp. 99-118.
    The object of this paper is to present and discuss the way democracy is conceived of by some prominent Islamic thinkers. Their position is that democracy, rightly understood, is simply a method of dispensing, sharing, and managing political authority, and as such does not imply secularism or other values and practices that are associated with liberalism. This paper is conceived of within a broader project to theorize the relations (actual and possible) between Islam, democracy, and modernity.
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  6. Perspectives on Indian Secularism.Domenic Marbaniang - 2009 - Google Books.
    Perspectives on Indian Secularism condemned it and wished to make a clean sweep of it. Almost always it seemed to stand for blind belief and reaction, ...
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  7. Secularism protects religions.John S. Wilkins - 2010 - In Warren Bonett (ed.), The Australian Book of Atheism. Scribe Publications.
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  8. Beyond Legislative Post-Secularism in the West: Custom and Constitution in an African Context.Thaddeus Metz - 2020 - In Uchenna Benedict Okeja (ed.), Postsecularism in a Global Context: New Perspectives on the Role of Religion in Postsecular Societies (tentative title). Routledge. pp. 41-63.
    Much of the debate about post-secularism has presumed a background of Western countries and the sort of statutory law that legislatures should make, and how they should make it, in the light of residents’ religious attitudes and practices. In this chapter I address a fresh context, namely, that of South Africa and the way that courts have interpreted, and should interpret, law in the face of African traditional religions. Specifically, I explicate the fact that, by South Africa's famously progressive (...)
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  9. The role of secularism in protecting religion.John S. Wilkins - 2010 - In Warren Bonett (ed.), The Australian Book of Atheism. Scribe Publications.
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  10. Problems and Prospects of Secularism: A Philosophical Study.Anil Kumar - 2008 - Dissertation, Jawaharlal Nehru University
    The dissertation explores various contestations surrounding the concept of 'secular,' the process of 'secularization,' and the doctrine of 'secularism.' Dissecting the multifaceted essence of secularism through its historical evolution—from Enlightenment thought to contemporary interpretations—forms the backdrop of this philosophical study. Engaging with diverse philosophical perspectives, the study unravels the layers of this complex subject. Shifting the focus to the socio-political landscape, particularly in India, it addresses pressing concerns associated with secularism, such as communal clashes fueled by religious (...)
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  11. The Confessional Frame of The Spanish Religious Freedom Law: Secularism and Colaboration.Marta García-Alonso - 2018 - Bajo Palabra 19:189-210.
    In this paper, we try to show that the existing Spanish secular model should be defined in terms of collaboration. Religious freedom is interpreted by Spanish judges in a Catholic framework, as an implementation of the Second Vatican Council's Declarations and Constitutions. In this sense, the Catholic Church has managed to impose its authority through privileged agreements with the Spanish State. _Keywords:_ religious freedom, secularism, Spain, religious law.
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  12. Veils, Crucifixes, and the Public Sphere: What Kind of Secularism? Rethinking Neutrality in a Post-Secular Europe.Pablo Cristóbal Jiménez Lobeira - 2014 - Journal of Intercultural Studies 35 (4):385-402.
    The Lautsi case in Italy attracted widespread attention in Europe and beyond. Though the issue under contention was a Christian symbol, the European Court of Human Rights (ECHR) judgements showed changes in assessment both about religion (in contrast with former cases regarding Muslim veils) and secularism (which did not have the same meaning for everyone). In light of those rulings, this paper reflects on the concepts of neutrality and secularism and their normative implications for European citizens in terms (...)
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  13. Book Review Secularism and Religion in Multi-faith Societies: The Case of India by Ragini Sen, Wolfgang Wagner, and Caroline Howarth. [REVIEW]Swami Narasimhananda - 2015 - Prabuddha Bharata or Awakened India 120 (12):728.
    This book is the result of a survey conducted across different segments of Indian populace to understand the influence of religion on the country and how sometimes the political ideas and the ground realities are at loggerheads. The authors juxtapose their findings in India with the studies in the West:.
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  14. Paganism is Dead: Long Live Secularism.Samuel C. Rickless - 2019 - San Diego Law Review 56 (2):451-496.
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  15. (1 other version)Ghetto or crusade: desecularize the secularism.Carlos Arboleda Mora - 2013 - Veritas: Revista de Filosofía y Teología 29:167-188.
    Este trabajo tiene como objetivo mostrar lo que es una sana laicidad en la sociedad actual pluralista, multicultural, democrática y diversa. En primer lugar se presentan dos tentaciones de la iglesia hoy: refugiarse en el ghetto y cerrarse al mundo dando razón a los fundamentalistas laicos que la consideran como algo privado, o salir a la cruzada a imponer sus creencias y su mensaje. Luego se analiza el proceso histórico de formación del pluralismo, de la laicidad y de la libertad (...)
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  16. Doing Comparative Political Philosophy: The Application and Comparison of Three Indian and ‘Western’ Criticisms of Charles Taylor’s Reflections on ‘Secularism'.M. Wever - manuscript
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  17. Robert K. Garcia and Nathan L. King , Is Goodness without God Good Enough? A Debate on Faith, Secularism, and Ethics, Rowman & Littlefield Publishers, 2009.Dieter Schönecker - 2013 - European Journal for Philosophy of Religion 5 (2):183-185.
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  18. Multiculturalism, or the Vile Logic of Late Secularism. The Case of Anders Breivik.Ignaas Devisch - 2016 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 3 (3):293-308.
    More than four years ago, Anders Breivik launched his apocalyptic raid in Norway. His killing raid was not an action standing on its own but a statement to invite people to read his manifesto called 2083. A European Declaration of Independence. The highly despicable and disgusting mission of Anders Breivik addresses us whether we like it or not. Maybe there are good reasons to read and analyze Breivik’s ‘oration?’ He confronts us with many questions we cannot simply run away from: (...)
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  19. Mrówczyński Van Allen A., Obolevitch, T., Rokek, P. Beyond Modernity. Russian Religious Philosophy and Post–Secularism[REVIEW]Andrey Pukhaev - 2017 - Folia Petropolitana 6:158-159.
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  20. Which Secular Grounds? The Atheism of Liberation Philosophy.Rafael Vizcaíno - 2021 - APA Newsletter on Hispanic/Latino Issues in Philosophy 2 (20):2-5.
    *Winner of the American Philosophical Association's 2020 Essay Prize in Latin American Thought* This essay offers a novel account of the secularity of Latin American liberation philosophy. It challenges the accepted notion that liberation philosophy applies the methods and approaches of Latin American liberation theology to the philosophical arena, thus putting liberation theology on secular grounds. While this formulation is true insofar as liberation philosophy is not bound by the hermeneutics of any particular religious tradition, this formulation could be misconstrued (...)
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  21. Gandhi on Religious Neutrality: A Holistic Vision for Societal Harmony.Anil Kumar - 2021 - Shodh Sarita 8 (29):29-34.
    To Gandhi, secularism went beyond the political separation of religion and state; it was a moral commitment to uphold human dignity and social justice. His approach to secularism was intertwined with his socio-economic philosophy of Sarvodaya, or the welfare of all. Gandhi argued that true secularism required addressing the socio-economic disparities that often fueled religious tensions. He believed in the “Sarvadharmasambhava principle,” which means equal respect for all religions. This perspective aimed at eradicating prejudices and promoting a (...)
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  22. Human Rights and Political Toleration in India: Multiplicity, Self, and Interconnectedness.Ashwani Kumar Peetush - 2015 - In Ashwani Kumar Peetush & Jay Drydyk (eds.), Human Rights: India and the West. Oxford University Press. pp. 205-228.
    I would argue that toleration is one of the cornerstones for a just social order in any pluralistic society. Yet, the ideal of toleration is usually thought to originate from within, and most often justified from a European historical and philosophical context. It is thought to be a response to societal conflict and the Wars of Religion in the West, which is then exported to the rest of the world, by colonialism (ironically), or globalization. The West, once again, calls upon (...)
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  23. Charitable Interpretations and the Political Domestication of Spinoza, or, Benedict in the Land of the Secular Imagination.Yitzhak Y. Melamed - 2013 - In Justin Smith, Eric Schliesser & Mogens Laerke (eds.), The Methodology of the History of Philosophy. Oxford University Press.
    In a beautiful recent essay, the philosopher Walter Sinnott-Armstrong explains the reasons for his departure from evangelical Christianity, the religious culture in which he was brought up. Sinnot-Armstrong contrasts the interpretive methods used by good philosophers and fundamentalist believers: Good philosophers face objections and uncertainties. They follow where arguments lead, even when their conclusions are surprising and disturbing. Intellectual honesty is also required of scholars who interpret philosophical texts. If I had distorted Kant’s view to make him reach a conclusion (...)
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  24. Derrida and the Danger of Religion.David Newheiser - 2018 - Journal of the American Academy of Religion 1 (86):42-61.
    This paper argues that Jacques Derrida provides a compelling rebuttal to a secularism that seeks to exclude religion from the public sphere. Political theorists such as Mark Lilla claim that religion is a source of violence, and so they conclude that religion and politics should be strictly separated. In my reading, Derrida’s work entails that a secularism of this kind is both impossible (because religion remains influential in the wake of secularization) and unnecessary (because religious traditions are diverse (...)
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  25.  51
    The Future of the Bangladesh Awami League.Kazi Huda - 2024 - E-International Relations.
    The piece delves into the political and philosophical complexities surrounding the Bangladesh Awami League's future following the 2024 student-public uprising. It explores the challenge of reconciling the party's foundational philosophies of Bengali nationalism and secularism with the movement's collective calls for democracy and pluralism, and considers whether redemption is possible through ideological transformation or a pragmatic focus on regime change.
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  26. Religious Nationalism: A Reference Handbook.Jason A. Springs & Atalia Omer - 2013 - Santa Barbara, CA: ABC-Clio.
    Religious nationalism is a complex topic fraught with sensitive questions. Does religion cause violence? Is nationalism a quasi-religion? Are the constant conflicts around the world really about religion, or is religion merely a form of false consciousness? Is religious nationalism primarily a powerful tool that political elites use to manipulate the masses? -/- Religious Nationalism: A Reference Handbook challenges dominant scholarly works on religious nationalism by identifying the preconceptions that skew analysis of the phenomenon dubbed “religious nationalism.” The book utilizes (...)
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  27. Fe religiosa y ciencias naturales. Pasado y presente.Juan Jose Sanguineti - 2015 - Estudios Filosóficos Polianos 2:6-19.
    The article presents the relationship between religious faith and natural sciences within a historical perspective. Three great periods are distinguished: classical, enjoying a substantial harmony between science and belief in God; modern period, characterized by a radical rationalism that can be seen as the root of the structural conflict between science and religion; contemporary phase, with the collapse of rationalism, notwithstanding the great prestige of natural science, often perceived within a secularist framework. It is argued that no objective reasons oppose (...)
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  28. Negatywna wolność religijna i przekonania sekularystyczne w świetle sprawy Lautsi przeciwko Włochom [Negative Religious Freedom and Secular Thought in the Light of the Case of Lautsi v. Italy].Marek Piechowiak - 2011 - Przegląd Sejmowy 19 (5 (106)):37-68.
    The article provides an analysis of the European Court of Human Rights judgments in the case of Lautsi v. Italy (application no. 30814/06), also known as the Italian crucifix case. The applicant claimed that displaying crucifixes in the Italian State-school classrooms attended by her children was contrary to the principle of secularism, by which she wished to bring up her children, and therefore infringed her right to ensure their education and teaching in conformity with her religious and philosophical convictions, (...)
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  29. Hospitality in and beyond Religions and Politics.Michael Barnes Norton - 2015 - Derrida Today 8 (2):215-237.
    This paper examines Derrida's treatment of the quasi-transcendental structure of hospitality, particularly as it pertains to religious traditions, conceptions of human rights, and modern secularism. It begins by looking to the account Derrida presents in 'Hostipitality', focusing especially on his treatment of the work of Louis Massignon. It then proceeds to an exploration of Kant’s concept of cosmopolitanism and some of its contemporary descendants before returning to Derrida’s treatment of hospitality by way of his critique of this Kantian heritage. (...)
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  30. The case for introducing the study of religion in India.Arvind Sharma - 2016 - Argument: Biannual Philosophical Journal 6 (1):21-29.
    The author o ers a brief report of introducing the study of religion in India since 194 While doing so he refers to the Constitution of India, so-called Nehruvian Consensus, the Kothari Commission which made an important distinction between ‘religious education’ and ‘educa- tion about religion’, as well as several other bodies responsible for national policy on education, which gave a unique shape of Indian secularism.
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  31. Rethinking the Secular in Feminist Marriage Debates.Ada S. Jaarsma - 2010 - Studies in Social Justice 4 (1):47-66.
    The religious right often aligns its patriarchal opposition to same-sex marriage with the defence of religious freedom. In this article, I identify resources for confronting such prejudicial religiosity by surveying two predominant feminist approaches to same-sex marriage that are often assumed to be at odds: discourse ethics and queer critical theory. This comparative analysis opens up to view commitments that may not be fully recognizable from within either feminist framework: commitments to ideals of selfhood, to specific conceptions of justice, and (...)
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  32. The State of Religion and Politics.Pablo Cristóbal Jiménez Lobeira - 2018 - Australian Outlook.
    The separation of church and state isn’t the same as separating religion from politics. Countries that have enshrined secularism have found themselves discussing religious architecture, law and clothing.
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  33. "Selbsterforschung" und "Vergegenwärtigung". Zur Problematik religiöser und spiritueller Praxis vor dem Hintergrund der modernen Marktesoterik.Maximilian Runge-Segelhorst - 2017 - Freiburger Zeitschrift für Philosophie Und Theologie 64 (1):150-169.
    Contemporary criticism of religion, which itself mainly claims to be secular and “ideologically neutral”, has some difficulties in finding rational argu-ments that actually acknowledge the value of religious worldviews. Instead of reflecting on criteria for constructive and harmful religiosity, most of the current arguments set secular thinking as the mode and therefore seem to derive from “secularistic” ideology (Habermas). This problem intensifies considering the growing attraction of commercial esoteric teachings because “esoteric spirituality” blurs the conceptual distinction between secular spiri-tuality (Metzinger) (...)
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  34. An Immanence without the World.Alex Dubilet - 2021 - Qui Parle 1 (30):51–86.
    This essay proposes to rethink the conceptual associations that bind immanence to the secular and oppose it to (divine) transcendence. It asks: What if immanence is divorced from the conceptual opposition between the world and its openings to (divine) other(s), between enclosure and the trace of a transcendent outside? What might arise if immanence is severed from its link with secularity, if it ceases to be merely another conceptual support in secularism’s metaphysical armature? To pursue these questions, the essay (...)
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  35. Homeschooling, freedom of conscience, and the school as republican sanctuary: An analysis of arguments representing polar conceptions of the secular state and religious neutrality.P. J. Oh - 2016 - Dissertation, University of Jyväskylä
    This paper examines how stances and understandings pertaining to whether home education is civically legitimate within liberal democratic contexts can depend on how one conceives normative roles of the secular state and the religious neutrality that is commonly associated with it. For the purposes of this paper, home education is understood as a manifestation of an educational philosophy ideologically based on a given conception of the good. -/- Two polar conceptions of secularism, republican and liberal-pluralist, are explored. Republican secularists (...)
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  36. Similarities and Differences in Perennial and Post-Secular Approaches to Society.Janos Toth - 2013 - In Pál Eszter Somlai Péter & Szabari Vera (eds.), Kötő-Jelek 2011. Eötvös Loránd Tudományegyetem.
    Issues of the truth potential of religions and its alleged incompatibility with scientific objectivity are among the questions that cannot be bypassed in discourses aiming to an integral understanding of society. In this paper, we will examine and compare two specific approaches that share the intention of taking into consideration religious truths when describing and criticising both modern societies and methods permitting their scientific examination within the academic field. As perennialism focuses on common metaphysical truth shared by all religions, and (...)
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  37. The Religion Clauses in the US Constitution: Some Debates on Liberty, Equality, and Religious Freedom.Jon Mahoney - 2023 - Вестник Казну, Серия Религиоведение 1.
    In this short article, my aim is to introduce readers to some debates about religious freedom and constitutional law in the United States. I highlight a few of the enduring questions debated by political philosophers and legal scholars. For example, does the Constitution require special religious exemptions for citizens whose religious convictions put them at odds with otherwise neutral and legitimate state pol- icy? Should the Constitution be interpreted as supporting a strict secularism or a multicultural egalitarian liberal position? (...)
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  38. O diagnóstico e a defesa do pluralismo em Rawls e Taylor.Diana Piroli - 2020 - Revista PERI 11 (2):39-58.
    O debate fomentado nos anos oitenta entre liberais e “comunitaristas” tende a contrastar radicalmente as concepções teóricas de John Rawls e Charles Taylor, sendo o primeiro o representante principal da vertente liberal e o segundo do “comunitarismo”. Ao contrário do que sustenta essa distinção, neste artigo proponho ir para além dela, a fim de defender que há convergências dos autores no que tange à discussão sobre o pluralismo. Em um primeiro momento, apresento os diagnósticos de Rawls e de Taylor quanto (...)
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  39. On the Presence of Educated Religious Beliefs in the Public Sphere.Gheorghe-Ilie Farte - 2015 - Argumentum. Journal of the Seminar of Discursive Logic, Argumentation Theory and Rhetoric 13 (2):146-178.
    Discursive liberal democracy might not be the best of all possible forms of government, yet in Europe it is largely accepted as such. The attractors of liberal democracy (majority rule, political equality, reasonable self-determination and an ideological framework built in a tentative manner) as well as an adequate dose of secularization (according to the doctrine of religious restraint) provide both secularist and educated religious people with the most convenient ideological framework. Unfortunately, many promoters of ideological secularization take too strong a (...)
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  40. (1 other version)Frances Power Cobbe: Essential Writings of a Nineteenth-Century Feminist Philosopher.Alison Stone (ed.) - 2022 - Oxford University Press.
    This volume brings together essential writings by the unjustly neglected nineteenth-century philosopher Frances Power Cobbe (1822-1904). A prominent ethicist, feminist, champion of animal welfare, and critic of Darwinism and atheism, Cobbe was well known and highly regarded in the Victorian era. This collection of her work introduces contemporary readers to Cobbe and shows how her thought developed over time, beginning in 1855 with her Essay on Intuitive Morals, in which she set out her duty-based moral theory, arguing that morality and (...)
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  41. “The Rejection of Radical-Foundationalism and -Skepticism: Pragmatic Belief in God in Eliezer Berkovits’s Thought” [in Hebrew].Nadav Berman, S. - 2019 - Journal of the Goldstein-Goren International Center for Jewish Thought 1:201-246.
    Faith has many aspects. One of them is whether absolute logical proof for God’s existence is a prerequisite for the proper establishment and individual acceptance of a religious system. The treatment of this question, examined here in the Jewish context of Rabbi Prof. Eliezer Berkovits, has been strongly influenced in the modern era by the radical foundationalism and radical skepticism of Descartes, who rooted in the Western mind the notion that religion and religious issues are “all or nothing” questions. Cartesianism, (...)
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  42.  42
    Rethinking Nationalism in the Wake of Bangladesh's Uprising.Kazi Huda - 2024 - The Daily Star.
    The author discusses Mahfuj Alam's viral speech advocating for a shift from Bengali to Bangladeshi nationalism, which is more inclusive and tolerant. The core of Mahfuj's argument is that the reform of the state should begin with the moral reform of individuals, which then extends to societal change. He criticizes the historical application of Bengali nationalism for being exclusionary and contributing to the rise of authoritarianism, suggesting that a reformed secularism within a new nationalist framework could better embrace the (...)
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  43. Spinoza's Anti-Humanism.Yitzhak Y. Melamed - 2011 - In Smith Justin & Fraenkel Carlos (eds.), The Rationalists. Springer/Synthese.
    A common perception of Spinoza casts him as one of the precursors, perhaps even founders, of modern humanism and Enlightenment thought. Given that in the twentieth century, humanism was commonly associated with the ideology of secularism and the politics of liberal democracies, and that Spinoza has been taken as voicing a “message of secularity” and as having provided “the psychology and ethics of a democratic soul” and “the decisive impulse to… modern republicanism which takes it bearings by the dignity (...)
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  44. La teodicea social de Adam Smith.Sergio Volodia Marcello Cremaschi - 2010 - Empresa y Humanismo 13 (1):333-374.
    I argue the existence of two tensions in Smith's system of ideas: the first is that between the postulate of an invisible noumenal order of the universe and the imaginary principles by means of which we connect the phenomena; the second is a tension between the noumenal order of the world where 'is' and 'ought' converge, and the various partial orders that may be reconstructed in social phenomena that leave room for irrationality and injustice. My first claim is that these (...)
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  45. Sayyid Qutb and Aquinas: Liberalism, Natural Law and the Philosophy of Jihad.Lucas Thorpe - 2019 - Heythrop Journal 60:413-435.
    In this paper I focus on the work of Sayyid Qutb and in particular his book Milestones, which is often regarded as the Communist Manifesto of Islamic fundamentalism. This paper has four main sections. First I outline Qutb’s political position and in particular examine his advocacy of offensive jihad. In section two I argue that there are a number of tendencies that make his position potentially more liberal that it is often taken to be. I here argue that there are (...)
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  46. Religion and Politics in Africa: The Future of “The Secular”.Jon Abbink - 2014 - Africa Spectrum 49 (3):83-106.
    This essay discusses the continued importance that religion holds in African life, not only in terms of numbers of believers, but also regarding the varieties of religious experience and its links with politics and the “public sphere(s)”. Coinciding with the wave of democratization and economic liberalization efforts since about 1990, a notable growth of the public presence of religion and its political referents in Africa has been witnessed; alongside “development”, religion will remain a hot issue in the future political trajectory (...)
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  47. DR. AMBEDKAR'S IDEAS ON EDUCATION AND SOCIAL CHANGE.Desh Raj Sirswal - 2011 - Wesleyan Journal of Research 4 (01):180-183.
    The present education does riot yield required results mainly because it is divorced from the real social content and social goals. We as the citizens of the republic are constitutionally committed to democracy, social justice, equality of opportunity, secularism and above all to a welfare state. Educational policy and educational programmes should not merely equip an individual to adjust with society to its customs and conventions, but it should enable him to bring desirable changes in the society. Every educational (...)
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  48. Role of Religions in Imparting Social Justice in Indian Socio-Political Context.Desh Raj Sirswal - 2016 - Milestone Education Review 7 (02).
    Religion is a deriving force for social change in India since ancient times. Although we boast about ancient Indian ideals of social stratification, which made a long lasting discrimination within society, and most of the times we do not do any justice to social-political life of a billion peoples. The study of the relation between religion and politics showed that this relation always made a problematic situation for the indigenous people and always benefitted invaders. The idea of the interface or (...)
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  49. From Internalist Evidentialism to Virtue Responsibilism: Reasonable Disagreement and the Ethics of Belief.Guy Axtell - 2011 - In Trent Dougherty (ed.), Evidentialism and its Discontents. Oxford, GB: Oxford: Oxford University Press.
    Evidentialism as its leading proponents describe it has two distinct senses, these being evidentialism as a conceptual analysis of epistemic justification, and as a prescriptive ethics of belief—an account of what one ‘ought to believe’ under different epistemic circumstances. These two senses of evidentialism are related, but in the work of leading evidentialist philosophers, in ways that I think are deeply problematic. Although focusing on Richard Feldman’s ethics of belief, this chapter is critical of evidentialism in both senses. However, I (...)
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  50. Moderate Inclusivism and the Conversational Translation Proviso: Revising Habermas' Ethics of Citizenship.Jonas Jakobsen - 2019 - European Journal for Philosophy of Religion 11 (4):87-112.
    Habermas’ ‘ethics of citizenship’ raises a number of relevant concerns about the dangers of a secularistic exclusion of religious contributions to public deliberation, on the one hand, and the dangers of religious conflict and sectarianism in politics, on the other. Agreeing largely with these concerns, the paper identities four problems with Habermas’ approach, and attempts to overcome them: the full exclusion of religious reasons from parliamentary debate; the full inclusion of religious reasons in the informal public sphere; the philosophical distinction (...)
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