Relevant bibliographies by topics / Religion and modernity

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Religion and modernity'

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Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Religion and modernity"

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Rotenstreich, Nathan. "Religion, modernity and post-modernity." International Journal for Philosophy of Religion 18, no. 1-2 (1985): 33–49. http://dx.doi.org/10.1007/bf00142278.

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Eslin, Jean-Claude. "Tocqueville : religion et modernité politique / Tocqueville : Religion and Political Modernity." Archives de sciences sociales des religions 89, no. 1 (1995): 27–39. http://dx.doi.org/10.3406/assr.1995.975.

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Kamil, Sukron. "Is Religion Compatible with Modernity? An Overview on Modernity’s Measurements And its Relation to Religion." Insaniyat: Journal of Islam and Humanities 2, no. 2 (May 31, 2018): 85–108. http://dx.doi.org/10.15408/insaniyat.v2i2.7260.

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This paper aims to elaborate the measurements of modernity and its relation to religion. In the Third World, modernity is often measured by unclear measurements, and in some cases, some of the attitudes of certain circles in the West now also appear to be at odds with modernity. Based on a literature survey, this paper finds that modernity is a condition, not as a specific marker of a certain period and region. Modernity points not only to the West, but also to non-West, because modernity can be measured by: capitalism as an economic rationality; mass production-based industries and the existance of industry mentality; urban population pressure and its medical control; secular and humanist nation state; democratic country; rational bureaucracy, the state's rule of law, military-based technology; and empirical science and rationalism. Even so, for a secular state, it does not require the latest modernity that should alienate religion absolutely in a public sphere. Religion is possible to be in the public sphere, if it could be debated rationally and does not discriminate minorities as certainly religion is now more rational. Religion is also possible to contest with other issues in a public sphere in the free market in a democratic political system and can be a civil society force; in addition, some religions do not mind with secularization in the sense of sociological rationalization.DOI: 10.15408/insaniyat.v2i2.7260
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Admirand, Peter. "Modernity, Secularism, Religion." Heythrop Journal 59, no. 2 (February 20, 2018): 286–89. http://dx.doi.org/10.1111/heyj.12836.

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Sharabi, Asaf. "Religion and Modernity." Journal of Contemporary Ethnography 44, no. 2 (May 7, 2014): 223–48. http://dx.doi.org/10.1177/0891241614530159.

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Swidler, Ann. "African affirmations: The religion of modernity and the modernity of religion." International Sociology 28, no. 6 (October 25, 2013): 680–96. http://dx.doi.org/10.1177/0268580913508568.

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Yassine, Abdel-Qader. "Understanding Modernity on One’s Own Terms." American Journal of Islam and Society 15, no. 2 (July 1, 1998): 47–61. http://dx.doi.org/10.35632/ajis.v15i2.2197.

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How can the movements fighting for an Islamic state in which Shari’ah(the Islamic Law) rules supreme best be understood-as part of a worldwidereaction against modernist thought or as a broad and diverseattempt to understand and tackle the problems of modemity throughreconnecting with an indigenous system of references for producingmeaning? This is the main question discussed in this paper.Revolt Against the Modern Age?In his book Defenders of God: The Fundamentalist Revolt Against theModern Age,’ the American historian of religion Bruce B. Lawrence surveyswhat he identifies as “fundamentalist” movements within the threemajor religions of Semitic origin: Judaism, Christianity (AmericanProtestantism), and Islam. In seeking to understand how fundamentalistsrelate to the d i t i e s of the modem world, Lawrence makes a distinctionbetween modernity and modernism. Modernity is seen as the concretefacts of modem lie: the revolutions in production and communicationstechnalogy hu@ an by indusbialkm and the cowmnt changes inmaterial life and, to a certain extent, in social organization. Lawrence’sfundamentalists are not opposed to modernity, with the possible exception of the Natluei Karta group in Israel. They also are adept at utilizingthe most modem means of communications in their campaign or organizingactivities.Modernism, on the other hand, is what characterizes the new way ofthinking that has o c c d in the West as a result of, or at least alongside,the industrial and scientific revolutions. It is marked by a strong belief inthe powers of science and reason and by a basic skepticism toward anysubstantial, absolute truth. To the modernist mind no “truth” is immune ...
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Graham, Gordon. "Religion, Secularization and Modernity." Philosophy 67, no. 260 (April 1992): 183–97. http://dx.doi.org/10.1017/s0031819100039590.

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The ideas of modernity and post-modernity have recently come to figure prominently in social thought. Their importance for social thought about religion, however, has not generally been explored. Yet recent concern with modernity and its aftermath is closely related to the widespread interest that used to be taken in secularization. Indeed, I hope to show that some of the basic questions at issue are much the same.
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Holloway, Carson. "Tocqueville, Religion, and Modernity." Catholic Social Science Review 17 (2012): 55–60. http://dx.doi.org/10.5840/cssr2012176.

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GAUKROGER, STEPHEN. "Science, religion and modernity." Critical Quarterly 47, no. 4 (December 2005): 1–31. http://dx.doi.org/10.1111/j.1467-8705.2005.00663.x.

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Dissertations / Theses on the topic "Religion and modernity"

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O'Connell, Kelleen. "Edmund Burke : religion and eighteenth-century modernity." Thesis, King's College London (University of London), 2013. https://kclpure.kcl.ac.uk/portal/en/theses/edmund-burke(0c163e56-f1aa-4c0e-9204-e43702b04f7d).html.

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This thesis fills the need for a comprehensive study of Edmund Burke’s representation of global religions throughout the general oeuvre of his writings and speeches. My objective is to advance the study of Burke by offering a critical account of his religious thought, as a critical imprint in his literature. In addition to situating Burke’s writing in the context of Enlightenment thought and eighteenth-century public life, I make a further contribution to the study of Burke’s literature by demonstrating how twentieth and twenty-first century theories of modernity can help to articulate Burke’s conception of religion. Studies that have categorically seated Burke in the context of ‘modernity’ (for example, from Terry Eagleton, Paddy Bullard, and Stephen K. White) treat him as a ‘politician’, as ‘Edmund Burke the rhetorician’, or ‘as an aesthetician’.1 My thesis compliments these studies by filling the need to treat Burke as a multicultural quasi-religious thinker in the context of modernity. Studies that have treated Burke in a religious context (for example, from Conor Cruise O’Brien, Thomas H.D. Mahoney, Eamonn O’Flaherty, Elizabeth Lambert, J.C.D. Clark, Brian Young, Frederick Dryer, and others) have done so with the objective of understanding more about his personal religious convictions.2 Differing from such studies, I do not intend to unearth Burke’s true religious identity; rather, I intend to fill the need for a full-length study of Burke’s analysis of religion, as it appears in a literary context. There exists no monographic study of Burke’s conceptualization of global religions as translated through recent theories of modernity. This is the task set forth in this thesis. Most of the studies that acknowledge Burke in a religious context treat him in strictly Christ-centred terms, mostly to support reactionary-conservative interpretations (e.g., Francis Canavan, Bruce Frohnen, and Christopher Hitchens).3 I wish to examine political thinking about religion, beyond Christ-centred terms - his global conception of non-Christian, non-god-centred thinking. In doing so, this thesis is intended to present an interpretation of Burke that acknowledges the importance he placed on indigenous religious culture. To my mind, interpretations of Burke that emphasise his reactionary-conservatism also implicate him as being anti-modern. As I intend to explore Burke’s writings and speeches in the context of modernity, I believe it is only responsible to acknowledge these interpretations of him as a reactionary-conservative. I use the work of J.G.A. Pocock, S.J. Barnett, Bruno Latour and others to establish a context of eighteenth-century modernity, or what was modern to Enlightenment minds.4 In addition, my critical analysis of Burke demonstrates how the same characteristics and themes associated with this eighteenth-century context of modernity are reflected in representations of modernity that are more recent. I use twentieth and twenty-first century theories of modernity to enrich our understanding of Burke’s representation of religion. I deconstruct Burke’s representation of religion to suggest that it anticipates the various complexities communicated in studies of modernity (for example, from Zygmunt Bauman, Marshall Berman, and Paul Heelas, Phillip Blond, John Milbank, Jacques Derrida, and Michel Foucault).5 Ultimately, my thesis validates Burke as an originator of modern (and contemporary) religious conceptualization, which transcends things such as nation, sect, and even good and evil.
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Repphun, Eric, and n/a. "Haunted, religious modernity and reenchantment." University of Otago. Department of Theology and Religious Studies, 2009. http://adt.otago.ac.nz./public/adt-NZDU20090218.141700.

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The academic study of religion has for too long laboured under a flawed understanding of the relationship between modernity and religion. Any narrative of the displacement of religion by a universal and secularising modernity fails to recognise the complexity of the historical and cultural realities. While modernity has demonstrably contributed to the erosion of certain forms of religion, there is a growing body of evidence, and new interpretations of existing evidence, which suggest that the interconnections between modernity and religion are far more complex than any simple opposition could account for. Indeed, modernity appears, in certain circumstances, to be capable of producing its own religious effects. This thesis seeks to answer what then becomes a fundamental question: what does it mean for the study of religion if we accept that modernity can generate the religious? New conceptual tools are needed to deal critically with the far-reaching consequences of embracing the true density of modernity. The study of religion can be greatly enhanced by one such concept: reenchantment. However, reenchantment, as an interpretive framework, must be carefully formulated. Reenchantment cannot be properly understood as a reversal of disenchantment, a conception this thesis will be calling thin reenchantment, but as an ongoing dialectic of reenchantment and rationalisation, which this thesis will be calling thick reenchantment. The formulation of a credible and useful concept of reenchantment can in turn be aided by the work of the philosopher and cultural critic Jean Baudrillard. Baudrillard�s work is not itself an expression or example of reenchantment, but it demonstrates a remarkable congruence with the concept of thick reenchantment, as both interrogate dominant understandings of modernity in relationship to differing systems of value. The thesis is divided into two sections. The first, substantially longer, section presents in some detail thick reenchantment as an interpretive frame. Though it does not claim to offer any new evidence, the first chapter outlines the evidential background for the thesis, which adopts the concept of religious modernity, developed by sociologist Danièle Hervieu-Léger, as a way of framing this evidence. The second chapter develops the concept of reenchantment and the typology of thin and thick reenchantment in relation to the foundational work of Max Weber. The third chapter is an analysis and review of the extant multidisciplinary discourse on reenchantment. The fourth chapter, the theoretical core of the thesis, presents an innovative reading of Baudrillard�s considerable body of work. The second section elaborates on a further insight of the first - that text is a necessary element in the study of religious modernity - by offering detailed readings of the work of three contemporary authors - novelists Douglas Coupland and Chuck Palahniuk and filmmaker Tom Tykwer - as instantiations of the sorts of cultural artefacts that the conceptual framework of thick reenchantment means to explore. Though its claims remain conceptual and interpretive rather than evidential, normative, or explanatory, this thesis, interdisciplinary as it is, is intended as a contribution to a number of related fields, from the study of contemporary literature and film to the exploration of Baudrillard�s work, which the study of religion has to date largely neglected, to its detriment However, its primary purpose is to suggest new and fruitful ways to approach the study of religion in modernity.
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Collins, Sylvia. "Young people's faith in late modernity." Thesis, University of Surrey, 1997. http://epubs.surrey.ac.uk/1030/.

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Blake, Lisa. "Visualizing Amman: womanhood, the goddess, and middle-class modernity in Tamil religious cinema." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=106332.

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This thesis examines Tamil Ammaṉ films (ammaṉ paṭaṅkaḷ), a specific genre of South Indian cinema that centres on the figure of the fierce goddess Māriyammaṉ. The study analyzes the films in the context of class and caste in South India, focusing specifically on how India's emergent middle class has shaped changing constructions of womanhood and religious practice in South India. Middle-class status is an overarching and recurrent theme in Ammaṉ films, which also consistently deploy and negotiate ideas about "tradition" and "modernity". I argue that the films themselves both represent and reify middle-class notions of religiosities and womanhood, while simultaneously serving a pedagogical purpose for audiences, namely, articulating a way of being middle class.
Cette thèse s'intéresse aux films tamouls portant sur Ammaṉ «ammaṉ paṭaṅkaḷ», genre cinématographique propre au sud de l'Inde consacré à la figure terrifiante de la déesse Māriyammaṉ. Ce travail analyse ces films dans le contexte des classes et des castes qui caractérisent le sud de l'Inde. Il s'agit en particulier d'étudier la manière dont la classe moyenne indienne émergente participe aux transformations qui touchent la représentation de la femme et les pratiques religieuses de cette région. Le statut de la classe moyenne est un thème dominant et récurrent dans les films portant sur Ammaṉ, ces derniers exploitant et négociant constamment les idées de «tradition» et «modernité». Je montre que les films exposent aussi bien qu'ils consolident les conceptions de la classe moyenne sur les pratiques de la religion et les femmes, tout en ayant une portée pédagogique pour les spectateurs, autrement dit tout en proposant une manière d'être classe moyenne.
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Sharma, Shital. "A prestigious path to grace: class, modernity, and female religiosity in Pustimarg Vaisnavism." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=122964.

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This dissertation explores the relationship between class formation, women's religious practices, and domesticity among the Pustimarg Vaisnav mercantile communities (baniyas) of Gujarat. It argues that in modern India, Pustimarg women's religious activities inform baniya class formation and respectability on the one hand, and constitute the domestic patronage of Pustimarg on the other. Women's social and religious practices thus come to be centrally implicated in the question of what it means to be a Pustimarg Vaisnav in the modern world. Using archival and textual sources, I begin by unpacking the social and economic histories of baniya communities in both pre-colonial and colonial contexts, and trace their emergence as Pustimarg's most prestigious patrons. Throughout the seventeenth and eighteenth centuries, in emulation of Rajasthani nobility, baniyas publically displayed wealth and prestige through donative activities centered around both Pustimarg temple ritual (seva, "service"), and gifts offered to the Brahmin religious leaders of the tradition, the Gosvamis. As "class" begins to emerge as a discrete marker of status in colonial India, upper-caste Pustimarg women are positioned as vital actors in the production of family prestige and respectability within the domestic sphere. In this dissertation, I therefore focus on Pustimarg baniya negotiations with modernity and identify baniya men's concerns around sectarian identity as they come to be dramatized in nineteenth and early twentieth-century social reform movements centered upon women in the Bombay Presidency (including the well-known "Maharaj Libel Case" of 1862). This study also turns to traditional sources, such as Pustimarg hagiographic literature (vartas) and devotional songs composed by women in the dhol and garba genres, in order to understand the religious practices of women in these communities and their relationship to the production of prestige. My analysis of the vartas provides a sense of women's social roles and positions in the Pustimarg imagination, while women's performance genres provide an important counterpoint to the much-celebrated "official" liturgical music of Pustimarg temples (havelis). In the final chapter of the dissertation I draw on my ethnographic work to demonstrate how, in the contemporary context, the imbrication of material and religious cultures is seen through the performance of increasingly commodified styles of domestic ritual and through the consumption and display of religious commodities in the home. Recently, women from upper-class Pustimarg families have also begun taking lessons in what they regard as the "classical" style of temple or haveli music. All these processes, I argue, cast women as the producers, performers, and pedagogues of elite Pustimarg sectarian identities. The material expressions of their devotion in domestic contexts as well as women's religious practices – which includes performing seva daily, organizing religious gatherings in the home, and participating in temple music lessons – have reconstituted the home as a modern site of Pustimarg patronage.
Cette thèse analyse la relation entre constitution d'une classe, pratiques religieuses des femmes et espace privé, au sein de la communauté marchande Visnouiste Pustimarg du Gujarat. Il s'agit de montrer, d'une part, que, dans l'Inde moderne, les activités religieuses accomplies par les femmes Pustimarg participent à la formation de la caste baniya et à sa reconnaissance, et que, d'autre part, ces pratiques représentent un appui fondamental à la secte Pustimarg dans l'espace domestique. Les pratiques sociales et religieuses des femmes constituent ainsi un élément central pour comprendre ce que signifie être Visnouiste Pustimarg dans le monde actuel. À partir d'archives et de sources écrites, je commence par mettre à jour l'histoire sociale et économique des communautés baniya durant la période pré-coloniale et coloniale, de manière à montrer comment ces communautés sont devenues les mécènes les plus prestigieux du Pustimarg. Tout au long des XVIIe et XVIIIe siècles, imitant la noblesse du Rajasthan, les baniya manifestent publiquement leur prospérité et leur distinction en faisant des offrandes rituelles dans les temples Pustimarg (seva, « service »), ou par le biais de dons remis aux maîtres brahamanes de la tradition, les Gosvamis. Alors que la « classe » s'impose comme marqueur d'appartenance sociale dans l'Inde coloniale, les femmes de la haute société Pustimarg tiennent une place essentielle dans l'élaboration du prestige et de la reconnaissance de la famille au sein de l'espace privé. Dans ce travail, je m'intéresse à la manière dont les baniya Pustimarg négocient leur passage dans la modernité. J'examine les questions que posent l'identité sectaire notamment aux hommes baniya dans le contexte des mouvements de réformes sociales pour les femmes qui ont lieu dans la Province de Bombay au XIXe et début XXe siècle (par exemple dans le très connu « Cas Maharaj Libel » en 1862).Pour comprendre les pratiques religieuses des femmes ainsi que leur rôle dans la reconnaissance de la communauté, je m'appuie également sur des sources traditionnelles, telle que la littérature hagiographique Pustimarg (vartas) et les chants de dévotion dhol ou garba composés par les femmes. L'analyse des vartas montre le rôle social de ces femmes et leur place dans l'imaginaire Pustimarg. Elle révèle également que les genres réservés aux femmes constituent un pendant important aux chants liturgiques officiels et plus célèbres des temples Pustimarg. Dans le dernier chapitre de cette thèse, une approche ethnographique permet de montrer comment, dans le contexte contemporain, le mélange de culture matériel et spirituel est perceptible dans des rituels privés de plus en plus tournés vers la consommation ainsi que l'acquisition et l'exposition d'objets religieux dans la maison. Récemment, des femmes de la haute société Pustimarg ont commencé à prendre des leçons sur ce qu'elles considèrent comme le style « classique » des temples, la musique haveli. L'ensemble de ces phénomènes confère aux femmes les rôles de productrice, actrice et témoin de l'identité Pustimarg chez les élites. Les formes matérielles de la dévotion dans l'espace domestique, de même que les pratiques religieuses des femmes (la pratique quotidienne du seva, l'organisation de réunion à la maison, les leçons de musique au temple) font aujourd'hui de la maison le lieu central du Pustimarg.
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Birkett, Edward John, University of Western Sydney, of Arts Education and Social Sciences College, and School of Humanities. "The tensions of modernity : Descartes, reason and God." THESIS_CAESS_HUM_Birkett_E.xml, 2000. http://handle.uws.edu.au:8081/1959.7/399.

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Reason, material objects, God, mind and body are all interrelated in Descartes' philosophy. The misapprehension of one will lead to misunderstandings in all of them. They are bound together by being part of the one God given secure universe. This allows Descartes to put forward the understanding of the universe as being one in which rational science was possible and indubitable certainty achievable. Because they are all organically related in the one meaningful system, the essential natures of these things which Descartes discovers flow into one another in their actual existence in the world. Accepting the picture of the universe as a rational place where certainty is possible, is part of what defines much of modernity as modernity. Since this is one way of ensuring certainty, modernity demands that a thing's essence should reflect its manner of existence. However this leads to modernity demanding of Descartes' philosophy that it reflect this same structure. Modernity then reads Descartes as trying to present such a picture, and consequently finds that Descartes' arguments do not work. Because Descartes' universe is God's universe, he is able to offer to humanity a very strong form of autonomy. But modernity prefers to have a less powerful form of autonomy which is independent of God, but which makes itself a servant to nature and the community of reason. This is a result of the price of entry into the rational universe through Descartes' method of doubt. As a consequence of modernity's reworking of Descartes' understanding of autonomy, and their demand that a thing's essence should exactly reflect its mode of existence, irreducible tensions develop in modernity. These are particularly obvious in the case of the relationship between science, reason and God, and between the mind and the body. This thesis addresses these tensions
Doctor of Philosophy (PhD)
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Gooch, Todd A. "The numinous and modernity : an interpretation of Rudolf Otto's philosophy of religion /." Berlin : W. de Gruyter, 2000. http://catalogue.bnf.fr/ark:/12148/cb37659325r.

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Song, Jae-Ryong. "Religion, self, and ethics in the postmodern condition : aspects of sociology and lindbeck's theology." Thesis, University of Bristol, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.336832.

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Haisell, Simon. "Indigenous modernity and its malcontents : family, religion and tradition in highland Ecuador." Thesis, University of Essex, 2017. http://repository.essex.ac.uk/20072/.

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A growing body of work on modern indigenous culture in the Andes has focused on various aspects of an urban, transnational and cosmopolitan identity. However, what does indigenous modernity mean in the poorest region of highland Ecuador, where indigenous identity continues to be associated with rural traditions, poverty, and racialised marginalisation? This research is based on ethnographic fieldwork in two rural communities in the canton of Guamote in central Ecuador. Looking at narratives of family life, religion, and tradition, it explores ambivalent engagements with modernity. In less than forty years Guamote has been transformed dramatically. Once the heartland of both the Catholic Church and the haciendas, land and local government is now in indigenous control, whilst Protestantism is steadily gaining converts in the communities. Meanwhile, the local economy has become dependent on domestic migration to the coast and the highland cities. However despite wide-ranging social, cultural and economic changes, Guamote remains an extremely poor and marginalised region. Rising aspirations have not been met and modernisation has brought its own problems. How has this frustrated modernity affected ethnic identity in Guamote? This thesis argues that, rather than understanding indigenous modernity as the hybridisation of tradition and modernity, it is more productive to look at the contemporary interaction of two frameworks of indigeneity - relatedness and alterity - that both have their roots in the colonial and postcolonial Andes. Through negotiating these related but distinct ways of being indigenous, people in Guamote make various decisions with regard to family, religion and tradition. In their nuanced and pragmatic responses to lives stretched out between city and community, and even between opposed religions, Guamoteños complicate the dichotomies of urban/rural and traditional/modern. Through stories of work and education, migration and conversion, drinking and dancing, this research explores what it means to be modern and indigenous in Ecuador.
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Koloszyc, David Jacob. "Religion, atheism, and the crisis of meaning in Julia Kristeva's critique of modernity." Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=92198.

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This study examines the development of Julia Kristeva's thought on religion and its relevance to her critique of modernity. The study argues that Kristeva's concern with the 'crisis of religion' occupies a central place in her work and permeates all of her inquiries into the linguistic, textual, literary, epistemological, subjective, social, political, and ethical dimensions of what she considers an all-encompassing 'crisis of meaning' in contemporary Western culture.
Chapter one considers the manner in which Kristeva's early textual practice emphasizes the necessity of a multifaceted response to the 'crisis of meaning' by situating her concepts of negativity, productivity, ambiguity and intertextuality between Maurice Blanchot's thought of the neuter and Jacques Derrida's thought of différance.
Chapter two addresses Kristeva's effort to affirm the capacity of modern literature to inscribe a new experience of meaning into the metaphysical void left in the wake of the 'death of God', with particular attention paid to the distinct ways in which she and Blanchot conceptualize the correspondence between literary experience and the experience of atheism.
Chapter three explores the critical tensions that accompany Kristeva's psychoanalytic engagement with religious texts and her changing assessment of their significance for the experience of contemporary subjectivity. The chapter also examines the proximity between Derrida's encounter with negative theology and Kristeva's encounter with 'the unnamable' at the intersection of psychoanalytic and religious language.
Chapter four investigates Kristeva's analysis of the 'crisis of secularism' at the turn of the millennium as well as her growing concern with the reduction of human knowledge and experience to techno-scientific and economic logic in late modernity, the limits and possibilities of liberal democracy, and the necessity of a fundamental reassessment of the religious dimensions of Western humanism.
Seen as a major thread that links all of her critical endeavors, Kristeva's engagement with religion allows for a better understanding of the nuances, transformations, and impasses of her thought. Consequently, this inquiry opens new questions concerning the 'religious' character of the 'speaking subject', offers extensive contributions to a critical reconsideration of the social, political, and ethical implications of the relationship between religion and secularism, and draws attention to the indispensability of an elaborate cultural encounter between religious and humanist discourses in the 21st century.
Cette thèse a pour but d'examiner le développement du concept de religion chez Kristeva et d'analyser son importance par rapport à la critique kristevienne de la modernité. Dans cette étude, nous proposons que la 'crise de la religion' imprègne l'analyse kristevienne de la 'crise du sens' dans la société occidentale actuelle. Ainsi, la 'crise de la religion' est d'une importance primordiale dans l'œuvre kristevienne, se manifestant à tous les niveaux de sa pensée : linguistique, textuel, littéraire, épistémologique, subjectif, socio-politique et ethique.
Dans le premier chapitre, nous avançons que la pratique textuelle kristevienne nécessite une réponse polyvalente à la 'crise du sens'. Ce chapitre situe les concepts kristeviens de négativité, de productivité, d'ambiguïté et d'intertextualité par rapport aux concepts du neutre chez Blanchot et de la différance chez Derrida.
Dans le deuxième chapitre, nous suggérons que Kristeva trouve dans la littérature moderne une façon de remplacer l'abîme métaphysique résultant de la mort de dieu par une nouvelle expérience du sens. Nous examinons en particulier la façon dont Kristeva et Blanchot conçoivent la relation entre l' expérience littéraire et l'expérience de l'athéisme.
Le troisième chapitre aborde la tension critique qui accompagne l'engagement psychanalytique kristevien par rapport au texte religieux ainsi que la signification, pour Kristeva, de l'expérience actuelle de la subjectivité. Nous étudions également la signification du concept de 'l'innommable' chez Kristeva par rapport à la théologie négative chez Derrida, là où les discours psychanalytique et religieux se croisent.
Prenant comme point d'entrée la 'crise de la laïcité', le quatrième chapitre examine la préoccupation de Kristeva pour la diminution du savoir humain et l'expérience techno-scientifique et économique de la modernité avancée. Il aborde aussi les limites ainsi que les capacités de la démocratie libérale et la mise en question nécessaire des aspects religieux de l'humanisme occidental.
Lien crucial entre les divers aspects de la pensée kristevienne, la religion permet de mieux comprendre les nuances et les évolutions -- ainsi que les impasses -- de cette pensée, et de poser de nouvelles questions concernant l'aspect 'religieux' du 'sujet qui parle'. Notre analyse est une contribution importante au discours contemporain sur la religion et la laïcité, et elle attire l'attention sur la rencontre culturelle complexe des discours religieux et humanistes actuels.
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Books on the topic "Religion and modernity"

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Daniel, Anna, Franka Schäfer, Frank Hillebrandt, and Hanns Wienold, eds. Doing Modernity - Doing Religion. Wiesbaden: Springer Fachmedien Wiesbaden, 2012. http://dx.doi.org/10.1007/978-3-531-94329-9.

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Richard, Cohen. Beyond enlightenment: Buddhism, religion, modernity. New York: Routledge, 2006.

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Religion, education, and post-modernity. London: RoutledgeFalmer, 2004.

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Tradition and modernity in religion. Chandigarh: Dev Samaj Prakashan, 2000.

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Collectivistic religions: Religion, choice, and identity in late modernity. Burlington, VT: Ashgate Pub., 2010.

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Hegel, freedom, and modernity. Albany: State University of New York Press, 1992.

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Religion, society, and modernity in Turkey. Syracuse, N.Y: Syracuse University Press, 1999.

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Religion, modernity, and politics in Hegel. Oxford: Oxford University Press, 2011.

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Skirbekk, Gunnar. Religion, modernity and rationality: Shanghai lectures. Bergen: SVT Press, University of Bergen, 2006.

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Mardin, Şerif. Religion, society, and modernity in Turkey. Syracuse, N.Y: Syracuse University Press, 2003.

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Book chapters on the topic "Religion and modernity"

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Gauthier, François. "The marketisation of religion." In Religion, Modernity, Globalisation, 201–29. Abingdon, Oxon ; New York : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429276033-8.

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Meer, Nasar. "Modernity, race and religion." In Routledge International Handbook of Contemporary Racisms, 369–77. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge international handbooks: Routledge, 2020. http://dx.doi.org/10.4324/9781351047326-28.

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Gauthier, François. "Introduction." In Religion, Modernity, Globalisation, 1–24. Abingdon, Oxon ; New York : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429276033-1.

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Gauthier, François. "From pope to coach." In Religion, Modernity, Globalisation, 254–84. Abingdon, Oxon ; New York : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429276033-10.

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Gauthier, François. "Conclusion." In Religion, Modernity, Globalisation, 285–90. Abingdon, Oxon ; New York : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429276033-11.

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Gauthier, François. "The rise and fall of the Nation-State regime." In Religion, Modernity, Globalisation, 27–61. Abingdon, Oxon ; New York : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429276033-2.

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Gauthier, François. "The Market and the problem of social order." In Religion, Modernity, Globalisation, 62–90. Abingdon, Oxon ; New York : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429276033-3.

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Gauthier, François. "Neoliberalism and the rise of the Market regime." In Religion, Modernity, Globalisation, 91–117. Abingdon, Oxon ; New York : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429276033-4.

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Gauthier, François. "From consumption to consumerism." In Religion, Modernity, Globalisation, 118–57. Abingdon, Oxon ; New York : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429276033-5.

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Gauthier, François. "RCT, RIP! Rethinking marketisation." In Religion, Modernity, Globalisation, 158–86. Abingdon, Oxon ; New York : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429276033-6.

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Conference papers on the topic "Religion and modernity"

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Morris, T., and R. Morris. "Old Believers of Oregon: economics, religion and language." In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-81-88.

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Ginatulina, M. D., and M. L. Salagin. ""New religion" or "gods of modernity" in the context of information of space." In Scientific dialogue: Questions of philosophy, sociology, history, political science. ЦНК МОАН, 2019. http://dx.doi.org/10.18411/spc-01-05-2019-11.

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Hudaeri, Mohamad, Atu Karomah, and Sholahuddin Al Ayubi. "The Pesantren in Banten: Local Wisdom and Challenges of Modernity." In Proceedings of the First International Conference on Religion and Education 2019, INCRE, October 8 – 10, 2019, Bintaro, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.8-10-2019.2294504.

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Santosa, C. Heru, Hartiwiningsih, and Hari Purwadi. "Spirituality and Modernity According to Seyyed Hossen Nasr’s Thought (A Study of Religion and Modern Human Crisis)." In Proceedings of the 3rd International Conference on Globalization of Law and Local Wisdom (ICGLOW 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icglow-19.2019.53.

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Matushanskaya, Yu G., and E. L. Gatina. "Religious education in the Republic of Tatarstan: history and modernity." In General question of world science. L-Journal, 2020. http://dx.doi.org/10.18411/gq-30-11-2020-15.

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The Republic of Tatarstan is a specific and unique region. Its distinctive features are multiconfessionalism and multiculturalism. The article is devoted to religious education in the Republic of Tatarstan
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Sazhin, B. B. "Revolutionary Narodniks’ attitude to Old Believers and religious sectarianism in 1870’s." In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-114-120.

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Nguyen, Phuong Lien. "Conceptualizing Religions (Confucianism and Buddhism): From Poetic-Stories to Reality in Indochina." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.14-1.

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Influenced by being situated between China and India, two historical giants, the people of the three nations of Viet, Lao and Khome exhibit strong histories of imported cultures. The religions of these regions, which closely connect to people’s lives, offer strong symbolisms of lifeworlds and enculturations. People in Indochina assign great significance to living and to interpersonal relationships, more so than toward deities and spiritual agents, as well as to the creation of the cosmos. Here, folk stories frequently include the ‘first man,’ the messages from which serve to educate society. This study aims to present that Indochinese poetic stories exhibit imported theories, the moral messages within which have reached levels of mastery in the literary genre, that is, the poetic story. These moral lessons emerge in texts such as Luc Van Tien (Vietnam), Thao Hung Thao Chuong (Lao) and Tum Tieu (Cambodia). Based on historical facts, these texts expose people’s attention to humanity’s opinions of Confucianism (China) and Buddhism (India). The stories also present differences and similarities, the descriptions of which can offer pathways to explaining social dynamics in modernity. As such, locating markers within figurative talk in this literary genre may inform theories in larger narratives and philosophical texts.
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Arzumanov, I. A. "State modernization of Old Believers’ institutions in Transbaikalia in XIXth century: on the subject of State alignment function realization via ethno-religious methods." In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-12-19.

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Wongput, Saranphat. "TOURISM, MODERNITY AND SPIRIT OF THE PLACE: A CASE STUDY OF RELIGIOUS HERITAGE SITE MANAGEMENT IN LAMPHUN, THAILAND." In International Conference on Hospitality & Tourism Management. TIIKM, 2016. http://dx.doi.org/10.17501/icoht.2016.4107.

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