Academic literature on the topic 'Religious anarchism'
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Journal articles on the topic "Religious anarchism"
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Bevir, Mark. "The Rise of Ethical Anarchism in Britain, 1885–1900." Historical Research 69, no. 169 (June 1, 1996): 143–65. http://dx.doi.org/10.1111/j.1468-2281.1996.tb01848.x.
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Abstract In the nineteenth century, anarchists were strict individualists favouring clandestine organization and violent revolution: in the twentieth century, they have been romantic communalists favouring moral experiments and sexual liberation. This article examines the growth of this ethical anarchism in Britain in the late nineteenth century, as exemplified by the Freedom Group and the Tolstoyans. These anarchists adopted the moral and even religious concerns of groups such as the Fellowship of the New Life. Their anarchist theory resembled the beliefs of counter-cultural groups such as the aesthetes more closely than it did earlier forms of anarchism. And this theory led them into the movements for sex reform and communal living.
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Cleminson, Richard. "Dr Félix Martí Ibáñez's 'Considerations on Homosexuality' and the Spanish Anarchist Cultural Project." Anarchist Studies 28, no. 1 (March 1, 2020): 84–99. http://dx.doi.org/10.3898/as.28.1.04.
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This article places a reconsideration of the Spanish anarchist doctor Félix Martí Ibáñez's work on sexual morality and, in particular, homosexuality within the dual historiographical framework of scientific ideas and anarchism's own history of engagement with these subjects. It argues that recent developments in the writing of the history of anarchism have paid far more attention to the articulation of cultural issues within anarchist movements as part of their overall contestation against the 'bourgeois', religious and capitalist world and sets this article within this renewed framework. The thought of Félix Martí Ibáñez is assessed not for its supposed 'scientificity' but for what it tells us about the eclectic nature of Spanish anarchism at the time and for what such thought signifies for today's libertarian movement.
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Magid, Shaul. "Defining Christianity and Judaism from the Perspective of Religious Anarchy." Journal of Jewish Thought & Philosophy 25, no. 1 (May 23, 2017): 36–58. http://dx.doi.org/10.1163/1477285x-12341276.
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This essay explores Martin Buber’s rendering of Jesus and the Ba‘al Shem Tov as two exemplars of religious anarchism that create a lens through which to see the symmetry between Judaism and Christianity. The essay argues that Buber’s use of Jesus to construct his view of the Ba‘al Shem Tov enables us to revisit the “parting of the ways” between Judaism and Christianity through the category of the religious anarchist.
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Brown, James. "The Zen of Anarchy: Japanese Exceptionalism and the Anarchist Roots of the San Francisco Poetry Renaissance." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 207–42. http://dx.doi.org/10.1525/rac.2009.19.2.207.
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AbstractThis essay explores the political origins and implications of Beat Zen anarchism, a cultural phenomenon located in the intersection between American anarchist traditions and Zen Buddhism in the San Francisco Poetry Renaissance. Focusing on the writings of D. T. Suzuki, Alan Watts, Gary Snyder, and Philip Whalen, it shows how Beat Zen emerged not primarily from an Orientalist appropriation of “the East” but rather from an Occidentalist, Japanese-centered criticism of American materialism that followed from the complex legacy of the World’s Parliament of Religions at the 1893 World's Columbian Exposition. In staking their claims to Zen, in other words, Philip Whalen and Gary Snyder—the Beat poets on whom this essay focuses—along with Alan Watts expressed the views not of cultural imperialists, as one might suppose, but of converts to what they regarded as a superior way of life.The Beat adoption of Zen intersected with a broadly libertarian and specifically anarchist social milieu in San Francisco that congregated around Kenneth Roxroth's Libertarian Club and Anarchist Circle. The individualist, anti-statist, and anarchist political outlooks of Beat Zen anarchists were directly confirmed by the writings of D. T. Suzuki, who presented Zen as a practice of personal liberation from cultural conditioning. Suzuki's rhetorical approach—which treated Japanese Zen as both a pinnacle of Asian civilization and a key to the liberation of Western humanity from its stifling and destructive rationalism—was informed by Meiji-era Japanese nationalism and exceptionalism and by the universalism that Buddhist missionaries brought to their explanations of Zen to Westerners. Arguing that Beat Zen poets, in adopting Buddhism as it was presented to them, were foremost Occidentalist rather than Orientalist in outlook, this essay concludes that the Beat Zen anarchist cultural formation suggests a libertarian alternative to Orientalism and also reconfigures common conceptions of American radical literary history as primarily Marxistinflected.
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KAZMI, ZAHEER. "AUTOMATIC ISLAM: DIVINE ANARCHY AND THE MACHINES OF GOD." Modern Intellectual History 12, no. 1 (October 27, 2014): 33–64. http://dx.doi.org/10.1017/s1479244313000309.
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This essay explores how particular variants of “Muslim anarchism”, as distinct forms of radical anti-authoritarian religion, subvert conventional approaches to Islamic hermeneutics by drawing on intellectual traditions and discursive strategies external to them. Through recourse to the mutuality between autonomy and automatism, most notably in Western avant-garde and countercultural aesthetics, it elucidates the import of automatic transcendence and retro-futurist imaginaries as novel interpretative techniques for spiritual emancipation in radically libertarian approaches to Islam. My aim is to show how the rich, multivalent concept of automatism, neglected in studies of social and religious phenomena, can be a useful way of elucidating the hermeneutics of specific strands of Muslim anarchism. In doing so, the paper also challenges received understandings of “radical” Islam and the restrictive polarity between militancy and liberalism that has come to frame discussion on global Islam. To this end, I focus on the thought of Peter Lamborn Wilson (aka Hakim Bey), Michael Muhammad Knight and Yakoub Islam.
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D'Souza, Radha. "The Conceptual World of the Ghadarites." Socialist Studies/Études Socialistes 13, no. 2 (October 18, 2018): 15. http://dx.doi.org/10.18740/ss27241.
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The Ghadar movement is framed by scholars variously as socialist or proto-communist, anarchist, secular or religious nationalist. These theoretical frames developed in the European historical contexts to oppose liberalism and modernism. Framing historical experiences of colonialism and resistance to it by using theories developed in radically different conditions of European capitalism and Enlightenment, disrupts history-writing and the historical consciousness of people in the Third World. This paper examines the historical consciousness that guided Ghadar resistance to colonial rule. How are we to understand the distinction between system and ‘lifeworld’ that Jurgen Habermas makes in a context where the ‘system’ is capitalist /imperialist/ modernist and the ‘lifeworld’ is South Asian/ Indian Enlightenment/ colonial? What was the ‘lifeworld’ of the Ghadar leaders that informed their understanding of nationalism and state, secularism and religion, liberation and justice? Theories contribute to creating historical consciousness and identity by showing us a view of the world that we can identify with, by providing a sense of continuity with the past. Disruption of South Asia’s historical consciousness has had profound consequences for the people of the subcontinent. This paper locates the Ghadar movement in the structural transformations of South Asia after the end of the First War of Independence in 1857 known as the Great Ghadar. The paper takes common theoretical lenses used to analyse the Ghadar movement in academic scholarship: secular and ethno-religious nationalism, anarchism and socialism as its point of departure to sketch the theoretical and philosophical routes through which Ghadar leaders arrived at comparable values and political positions. It shows how they could be secular, religious, anarchist and socialist simultaneously. The Ghadar movement is important because it is the last major resistance movement that saw South Asia through South Asian lenses and attempted to address problems of colonialism and national independence in ways that was consistent with Indian historical consciousness and cultural and intellectual traditions.
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Shaffer, Kirwin R. "Freedom Teaching: Anarchism and Education in Early Republican Cuba, 1898-1925." Americas 60, no. 2 (October 2003): 151–83. http://dx.doi.org/10.1353/tam.2003.0113.
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Many individuals say to me: “those ideas that you profess are very good, but, who straightens men out? Who is capable of convincing an egoist that he ought to give up his egoism?” To this one can answer: in the same way that a religious person has convinced him to sacrifice himself for religious beliefs, and in the same way that the patriot has taught him to die defending his flag. For men to be able to live in a state of anarchy, they must be educated and this is precisely the work that has been done by those generous people who have been educators throughout the ages. To them is owed the existence of synthetization. Without these athletes of thought, progress would be in its infancy.–Julián Sánchez “¿Qué es la libertad?”Following independence from Spain in 1898, Cubans hoped to create a new independent, more egalitarian nation built on the dreams of numerous well-known revolutionaries like José Martí and Antonio Maceo as well as lesser known radicals like the anarchists Enrique Creci, Enrique Messonier, and Adrián del Valle. Like so many of their fellow residents on the island, though, the anarchists quickly grew disillusioned with independence. Their disillusionment rested on repeated U.S. military occupations, a business and commercial class that put individual profits over the well-being of all, a government that seemed to repress labor and the popular classes in order to curry favor with international and national investors, and educational systems that anarchists charged taught obedience and subservience instead of freedom.
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ROBINSON, SUZANNE. "Smyth the anarchist: fin-de-siècle radicalism in The Wreckers." Cambridge Opera Journal 20, no. 2 (July 2008): 149–80. http://dx.doi.org/10.1017/s0954586709002456.
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AbstractThis essay explores the roots of Ethel Smyth's opera The Wreckers (1903–04), composed to a libretto by H. B. Brewster, in fin-de-siècle debates on the legal and religious regulation of morality. Taking into account Smyth's jaundiced use of Cornish history, the contribution of Brewster's professed individual anarchism and sexual libertarianism, and Smyth's willingness to parody and manipulate musical conventions in order to reinforce radical ideals, it views the work both as a reflection of its authors' engagement with modernism and as a herald of Smyth's subsequent contribution to militant feminism.
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Allodi, Leonardo. "Secolarizzazione ed "Exclusive humanism" in Charles Taylor." SOCIOLOGIA E POLITICHE SOCIALI, no. 2 (July 2009): 53–70. http://dx.doi.org/10.3280/sp2009-002005.
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- The aim of this essay is to examine the theory of secularisation process developed by Charles Taylor in his work, "A Secular Age". With this work an ambitious project is pursued: to offer a new point of view by which to construct a different image of secularisation. Taylor wants to understand the new socio-cultural conditions in which the moral and spiritual search of believers and non-believers develops. The process of modernisation of Western societies, in fact, has not only produced conceptions that are hostile to religion (jacobinism, marxism, anarchism) and conditions which have often made many of the old religious practices impossible, but have also led to creative adaptations of religious experience to the changed sociological conditions. The history of secularisation therefore demonstrates the "improbability" that autonomous religious aspiration has disappeared. Even in the framework of a secular society, religion represents an "anthropological universal". Taylor's theory of secularisation presents a notable affinity with all those theories which refute any form of sociological or biological reductionism, assuming the original nature of the religious phenomenon.Keywords: exclusive humanism, secularization, neutralization, religion, modernity
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Kniss, Katrina. "Beyond Revolution, Beyond the Law: Christian Anarchism in Conversation with Giorgio Agamben." Political Theology 20, no. 3 (October 13, 2018): 207–23. http://dx.doi.org/10.1080/1462317x.2018.1533200.
Full textDissertations / Theses on the topic "Religious anarchism"
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Featherston, Daniel Rex. "Radical Law: Anarchism & Myth in the Poetry of Robert Duncan." Diss., The University of Arizona, 2006. http://hdl.handle.net/10150/195774.
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Radical Law: Anarchism & Myth in the Poetry of Robert Duncan investigates the relationship between religious and political radicalism in the poetry and poetics of San Francisco Renaissance poet Robert Duncan (1919-1988). I argue that Duncan draws on a nexus of religious and political "heresies" (e.g., Gnosticism, anarchism) to create a complex ethical vision of individual freedom and communal interdependence, what the poet called a "symposium of the whole." As my argument demonstrates, Robert Duncan's mytho-anarchism serves as a critique of twentieth-century political ideology, as well as the cultural politics of such precursors and contemporaries as Walt Whitman, Ezra Pound, Charles Olson, and Denise Levertov.
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Türk, Lilian [Verfasser]. "Epikur und die Religion : Über die religiöse Renaissance im jüdischen Anarchismus / Lilian Türk." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2018. http://d-nb.info/1173655182/34.
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Viltard, Henri. "Jossot et l'épure décorative (1866-1951) : caricature entre anarchisme et Islam." Paris, EHESS, 2005. http://www.theses.fr/2005EHES0029.
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L'épure décorative dans la presse de la Troisième République, est liée au decorum du laid. Chez Jossot, l'arabesque caricaturale bafoue les convenances : contre l'Académie, elle puise dans l'art médiéval, parodie les grâces symbolistes, la japonisme des Nabis, le cloisonnisme, rencontre le fauvisme et appartient à l'Art Nouveau. Le regard confisqué par la caricature, l'artiste cherche à fuir une vision terrifiante : il voit, écrit et peint au travers de son schème caricatural. Proche de l'anarchisme individualiste, il fuit un monde politique conçu en terme de domination et d'oppositions binaires. La Tunisie devient un havre esthétique et exotique défendu par des charges anti-coloniales. Converti puis initié au soufisme, la "libre pensée de l'Islam" distingue son adepte et remplace ainsi la caricature. Dès 1927, Jossot quitte le burnous et meurt en athée, assimilant la vie au monde "agité" de la caricatureDecorative diagram in the Third Republic press is linked to decorum of ugliness. Jossot's caricatural arabesques flouted social proprieties : against the Academy, it took inspiration from medieval art, parodied symbolist grace, nabis' japanism, cloisonism, joined fauvism and belonged to Modern Style. His vision was caught by caricature and he tried to escape from a terrific view : he saw, wrote and painted through his caricatural schema. Close from individualist anarchism, he tried to run away from a political world conceived in terms of domination and binary oppositions. Tunisia appeared him as an aesthetic and exotic refuge protected by anti-colonialists caricatures. Tunisia appeared him as an aesthetic and exotic refuge protected by anti-colonialists caricatures. Converted and initiated to Suffism, the "free thought of Islam" replaced caricature making him conspicuous. However Jossot threw up his burnous around 1927 and died atheist, likening the life to the "hectic" world of caricature
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Watrin, Jorge Paulo dos Santos. "O cristianismo libertário de Tolstoi: implicações políticas de um saber religioso." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/1879.
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Previous issue date: 2012-11-29This work aims to know the political‐religious thought from the prominent Russian thinker Leo Tolstoy (1828‐1910), in his constant literary essays, written at the second half of the nineteenth century, with emphasis on the work Godʹs Kingdom Is In You. The problem that we are willing to face, at the heart of this work, goes through the sense of radical interpretation dismissed by Tolstoy to the Gospel, considering that his reading of the Good News flows, in crucial aspects, in the opposite direction to consecrated versions by the heroes of the traditional Christian Churches, particularly when defining the teachings of Jesus as a guided compass of a transformation aimed at the establishment of a just and equitable social order, antithetical to private property and the existence of the state. Matching the hermeneutic of everyday life with the theory of imaginary, in Tolstoy s Libertarian Christianity: political implications of a religious knowledge, we emphasize the lines of strength of a contrary spirituality to Christianities of the State; uplifting pacifist libertarian ethics, inspired by the Sermon on the Mount, predicated by the author as founded on a rational faith and in a loving rationality
O presente trabalho tem por objetivo dar a conhecer o pensamento político religioso do eminente pensador russo Leon Tolstoi (1828‐1910), constante em sua produção literária ensaística, escrito a partir da segunda metade do século XIX, com ênfase na obra O reino de Deus está em vós. O problema que nos dispomos a enfrentar, no cerne desta pesquisa, passa pelo sentido da interpretação radical dispensada por Tolstoi ao Evangelho, haja vista que sua leitura da Boa Nova flui, em aspectos cruciais, na direção oposta às versões consagradas pelos próceres das Igrejas cristãs tradicionais, particularmente quando define os ensinos de Jesus como bússola norteadora de uma transformação voltada à instauração de uma ordem social justa e equânime, antitética à propriedade privada e à existência do Estado. Compatibilizando a hermenêutica do cotidiano com a teoria do imaginário, em O cristianismo libertário de Tolstoi: implicações políticas de um saber religioso, procuramos dar ênfase as linhas de força de uma espiritualidade contrária aos cristianismos de Estado; enaltecedora de uma ética pacifista de cunho libertário, inspirada no Sermão do Monte, predicada pelo autor como fundada em uma fé racional e em uma razão amorável
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Neoh, Weng Fei Joshua. "Law, love and freedom." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/285411.
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How does one lead a life of law, love and freedom? This inquiry has very deep roots in the Judeo-Christian tradition. Indeed, the divergent answers to this inquiry mark the transition from Judeo to Christian. This dissertation returns to those roots to trace the routes that these ideas have taken as they move from the sacred to the secular. The argument of this dissertation is threefold. First, it argues that the concepts of law, love and freedom are each internally polarized. Each concept contains, within itself, conflicting values. Paul's equivocation in his letters is a striking manifestation of this internal polarization. Second, it argues that, while values are many, my life is one. Hence, one needs to combine the plurality of values within a singular life. Values find their coherence within a form of life. There are, at least, two ways of leading a life of law, love and freedom: monastic versus antinomian. Third, it argues that the Reformation transformed these religious ideals into political ideologies. The monastic ideal is politically manifested as constitutionalism, and the antinomian ideal is politically manifested as anarchism. There are, at least, two ways of creating a polity of law, love and freedom: constitutional versus anarchic. To mount the threefold argument, the dissertation deploys a whole range of disciplinary tools. The dissertation draws on analytic jurisprudence in its analysis of law; ethics and aesthetics in its analysis of love; political philosophy in its analysis of freedom; biblical scholarship in its interpretation of Paul; the history of ideas in its study of the formation and transformation of these ideas; and moral philosophy in concluding how one could lead a life of law, love and freedom.
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AlMaawi, Mohammad. "Counter-terrorism in Saudi Arabia : narratives, practices and challenges." Thesis, University of Kent, 2016. https://kar.kent.ac.uk/54562/.
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Since 9/11, both in the Middle East and worldwide, the academic, political and religious focus on extreme radicalisation has intensified. The attacks carried out in Riyadh, the capital of the Kingdom of Saudi Arabia, by Al-Qaeda in 2003, motivated a succession of bombings within and outside of the Kingdom. These events have led to a plethora of general and specific studies to understand the phenomenon of extremism. This thesis investigates radicalisation in Saudi Arabia since 2001, focusing on the impact of Al-Qaeda and its impact on individuals and the state. It specifically focuses on the role of the Mohammed bin Naif Centre for Counselling, Rehabilitation and Care, in this context referred to as ‘the Centre’, analysing its function as a tool for the ‘soft power’ strategy that has been initiated by the Saudi Arabian Government, intended to de-radicalise individuals who are perceived by the state to have been misled. The study uses a detailed literature review to unpack the historical trends regarding the origins of Saudi Arabia, the political differences therein, as well as the different religious interpretations which are attributed as being a root cause of discontent which thereby leads to radicalisation and violent extremism in the region. In this thesis, I trace the various schools of thought regarding the treatment of religion and governance in relation to local and international politics, and how this impacts upon the radicalisation of individuals. A Critical Terrorism Studies (CTS) approach is used to highlight the need to view studies on security from a reflexive perspective, both in the researcher and the researched subject matter, namely the terrorist organisations and the governments against which they are fighting. The concept of governance is analysed and how this either precipitates or prevents dissent that results in violence. In addition, the political and religious solutions to radicalisation are assessed, with a specific focus on the de-radicalisation process, as reflected through a qualitative research on the views and thinking of the practitioners working in the Centre. In this context, I investigate the motives, roles, responsibilities and strategies used in executing their roles, with the aim of seeking possible explanations for the causes of radicalisation and the challenges faced in de-radicalising individuals. Their views are used to form the main basis for the data for this research. This study should be of interest to politicians, security experts, academics, religious leaders, Islamic scholars and interested individuals. It will be a valuable contribution towards an understanding of the causes, consequences and possible solutions to addressing Islamic extremism and radicalisation.
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Zborníková, Andrea. "Religiozita ruského anarchismu v 19. století a Petr Alexejevič Kropotkin." Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-408839.
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This thesis aims to analyse two very strong notions - Religiousness and Anarchism. We are used to comprehend these two notions as very different from one another, or even as two opposites. This thesis will show that even though we see Anarchism as Atheism, it is not always possible to exclude Religiousness from it. This fact will be shown as specifically Russian phenomenon. That is why it will be needed to explain broader context of Russian thought in the 19th century. Thesis will also aim to works of prince and anarcho-communist Peter Alexej Kropotkin where it will be possible to exemplify the strong inveteracy of Religiousness in Russian (Anarchist) thought and also the possibility of a dialog between these two notions. Keywords religious motives, religiosity, russian thinking, anarchism, anarchokomunism, spiritual thinking
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Graur, Mina. "An "anarchist rabbi": The life and teachings of Rudolf Rocker." Thesis, 1989. http://hdl.handle.net/1911/16234.
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Rudolf Rocker was born in 1873 in Mainz, Germany, and died in 1958 in New York. During his life, Rocker witnessed a rapidly changing world, and he extensively documented these changes. In a microcosm, Rocker's life reflects the development of the various trends within the anarchist movement, of which he was a prominent member. He joined the anarchist ranks at an early age, and to his last breath he remained an ardent believer in the goals and principles of anarchism. Rocker's main philosophical concern had been personal freedoms and the ability of society to protect these freedoms by non-coercive means. Rocker rejected the morality of all forms of authority, whether state, party or privileged minority. The only form of organization condoned by him was that of workers' federations or syndicates. In Rocker's vision, these federations would serve as the basis for creating a federated Europe, and ultimately a federated world order.
A disciple of Peter Kropotkin, Rocker established his prominence in anarchist philosophy as the ideologue of anarchosyndicalism, his main contribution being the combination of theoretical anarchist theses with a practical syndicalist platform of action. Rocker's most important contribution to political philosophy, Nationalism and Culture, contains both a comprehensive analysis of the rise of national sentiments, and a theoretical attempt to refute the morality of the state.
Rocker left his mark on anarchist history not only as a theoretician, but also as a practitioner. He was particularly active among the Jewish immigrants in London's East End, where he organized a cohesive and militant anarchist group. He led the local workers in industrial struggles against the "sweating system," and for two decades Rocker, a gentile with no knowledge of Yiddish, edited the Jewish anarchist organ, the Arbeter Fraint. In 1923, Rocker became known internationally due to his role in founding the Syndicalist International, the aim of which was to halt the growing influence of the Comintern.
Despite his political activities and writings, Rocker's life remained a neglected chapter in the history of anarchism. Drawing extensively on Yiddish sources, this work attempts to save Rocker from his undeserved oblivion.
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Dazé, Émilie. "Pratiques éco-alternatives : dimensions éthiques et symboliques du quotidien de la résistance." Mémoire, 2013. http://www.archipel.uqam.ca/5631/1/M13071.pdf.
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La récente recrudescence de l'activité et des revendications de groupes traditionnellement associés à la gauche politique oblige à reconsidérer la catégorie altermondialiste. Celle-ci n'arrive plus à couvrir la réalité d'une vaste mouvance sociale syncrétisant les idées antiautoritaires, écologistes et féministes et, plus généralement, l'héritage alternatif des années 1970. Cette recherche porte sur les pratiques quotidiennes et le mode de vie mis en œuvre par les personnes s'inscrivant dans cette nébuleuse alternative. Elle vise la documentation et l'analyse de ces pratiques d'un point de vue socio-anthropo-religiologique, dans leurs dimensions éthique, politique et symbolique et explore ce qui les lie à la quête de sens personnelle et collective, à l'espace-temps quotidien, à la socialité ainsi qu'à l'horizon symbolique qu'elles convoquent et construisent. Par le moyen de la théorisation ancrée, cette recherche permet de cerner les contours de ce qu'il y a lieu d'appeler la mouvance éco-alternative, mouvance qui s'exprime dans tous les aspects du quotidien, du plus intime au plus institutionnalisé. Cette mouvance prend la forme d'un mouvement d'insurrection personnelle qui, sur la base de certaines valeurs, se manifeste par des pratiques concrètes dont le sens est mutuellement négocié et partagé, pour en venir à générer un système symbolique intimement et collectivement intégré. Cette démarche aboutit dans la théorisation de la dynamique interne d'un authentique processus de changement social qui permet de considérer que la personne, sa volonté et sa capacité d'action sont les filtres par lesquels se reproduit ou non le système symbolique dont elle hérite culturellement. Ces éléments permettent de mieux comprendre comment l'action individuelle concertée sous la forme de pratiques partagées influence et transforme l'univers symbolique et à l'inverse, comment cet univers symbolique mutuellement constitué sert de cadre de référence à l'action individuelle socialement agissante. Tout le travail réflexif accompli dans ces pages mène à mieux saisir cette interrelation intime des actes individuels et des transformations collectives; il n'y aurait donc pas d'antagonisme entre le pouvoir de l'acte individuel dans l'espace-temps quotidien et la force de la mouvance collective concertée et organisée, entre les cheminements individuels et ceux des collectivités.
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MOTS-CLÉS DE L’AUTEUR : communauté de pratiques, quotidienneté, éthique, symbolique, altermondialisme, écologisme, anarchisme, changement social.
Books on the topic "Religious anarchism"
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Alexandre J. M. E. Christoyannopoulos. Religious Anarchism: New Perspectives. Newcastle upon Tyne, United Kingdom: Cambridge Scholars, 2009.
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Willems, Joachim. Religiöser Gehalt des Anarchismus und anarchistischer Gehalt der Religion?: Die jüdisch-christlich-atheistische Mystik Gustav Landauers zwischen Meister Eckhart und Martin Buber. Albeck bei Ulm: Verlag Ulmer Manuskripte, 2001.
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Convegno internazionale di studi "Anarchici ed ebrei" (2000 Venice, Italy). L' anarchico e l'ebreo: Storia di un incontro. Edited by Bertolo Amedeo, Bertolo Annalisa, and Centro studi libertari Pinelli. Milano: Elèuthera, 2001.
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Jacques, Ellul. Anarchie et Christianisme. Lyon: Atelier de Création Libertaire, 1988.
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Jacques, Ellul. Anarchie et Christianisme. Lyon: Atelier de Création Libertaire, 1988.
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Jacques, Ellul. Anarchy and Christianity. Grand Rapids, Mich: W.B. Eerdmans, 1991.
Find full textBook chapters on the topic "Religious anarchism"
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Christoyannopoulos, Alexandre. "Anarchism and religious studies." In The Anarchist Imagination, 210–28. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315693163-13.
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Margulies, Hune. "Notes on Dialogue and Religious Anarchism." In Will and Grace, 291–99. Rotterdam: SensePublishers, 2017. http://dx.doi.org/10.1007/978-94-6351-197-1_56.
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Christoyannopoulos, Alexandre, and Lara Apps. "Anarchism and Religion." In The Palgrave Handbook of Anarchism, 169–92. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-75620-2_9.
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Ringmar, Erik. "Anarchism and religion." In The Routledge Handbook of Religion, Politics and Ideology, 153–63. London: Routledge, 2021. http://dx.doi.org/10.4324/9780367816230-14.
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Bröckling, Ulrich. "Anarchismus." In Metzler Lexikon Religion, 56–58. Stuttgart: J.B. Metzler, 2005. http://dx.doi.org/10.1007/978-3-476-00091-0_17.
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Dekker, Sidney. "A new religion." In The Safety Anarchist, 119–28. First Edition. | New York : Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9780203733455-7.
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