Relevant bibliographies by topics / Secular democratic state

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

Academic literature on the topic 'Secular democratic state'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Secular democratic state"

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Hagopian, Elaine C. "A democratic, secular state of Canaan." Holy Land Studies 4, no. 1 (2005): 101–3. http://dx.doi.org/10.3366/hls.2005.4.1.101.

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Agnafors, Marcus. "On the Secular Requirement." Journal of Law, Religion and State 3, no. 2 (2014): 93–123. http://dx.doi.org/10.1163/22124810-00302001.

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It is often claimed that a democratic state ought to be secular, a claim labeled here as the secular requirement. The claim is regularly treated as axiomatic by scholars and intellectuals. In the present paper, the secular requirement is challenged, and an extensive critique of the five most frequent arguments used in its support is offered. It is argued that the foundation of the secular requirement is much weaker than is commonly perceived, and that a secular state may not always be warranted.
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Valk, John, and Mualla Selçuk. "An islamic worldview: ethics in a modern, democratic and secular state." Turkish Journal of Bioethics 3, no. 1 (2016): 15–25. http://dx.doi.org/10.5505/tjob.2016.79664.

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Driessen, Michael D. "Religion, State, and Democracy: Analyzing Two Dimensions of Church-State Arrangements." Politics and Religion 3, no. 1 (2009): 55–80. http://dx.doi.org/10.1017/s1755048309990435.

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AbstractOne of the essential characteristics of a democratic regime is the separation of Church and state. The elected governors of a democratic regime's institutions require sufficient autonomy in order to make policy that is within the bounds of the constitution and which cannot be contested or overruled by non-elected religious leaders or institutions. However, this requirement is often confused by scholars and politicians to mean that a democracy must also be secular. Therefore, the idea of an “Islamic democracy” for example, is often derided as a contradiction in terms. Using quantitative
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Kizilabdullah, Yildiz. "An Islamic Worldview from Turkey: Religion in a Modern, Secular and Democratic State." Religious Education 115, no. 2 (2019): 215–16. http://dx.doi.org/10.1080/00344087.2019.1659688.

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Yesufu, Momoh Lawani. "THE IMPACT OF RELIGION ON A SECULAR STATE: THE NIGERIAN EXPERIENCE." Studia Historiae Ecclesiasticae 42, no. 1 (2016): 36–46. http://dx.doi.org/10.25159/2412-4265/255.

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Nigeria, in her 55 years of nationhood, is the most populated black nation in the world. She has to her credit a written Constitution being operated for the effective democratic governance of her population, comprising peoples of different religious freedom and cultural backgrounds. In Nigeria, Christianity, Islam and traditional religions are most widely practised. Religion is a faith-based process that is capable of impacting on governance and the behavioural attitudes of every believer. Nigeria is a secular state. Since interaction theory provides avenues for exchanges of nonmaterial goods
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Saidova, Sayyora. "INTERPRETATION OF THE RELIGIOUS FACTOR IN MODERN POLITICAL THEORIES." INTERNATIONAL JOURNAL OF CONSENSUS 3, no. 1 (2020): 89–96. http://dx.doi.org/10.26739/2181-0788-2020-3-10.

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In the Middle East, the processes for leadership among religious and democratic progress in North Africa require that the state pursue secular policy on a scientific and dialectical basis. Because religious beliefs have become so ingrained in secular life that it is difficult to separate them. Because in the traditions and customs of the people, in various ceremonies, there is a secular as well as a religious aspect. Even the former Soviet Constitution, based on atheism, could not separate them. Religious faith has lived in the human heart despite external prohibitions. National independence h
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Kemali, E. C. "Entrepreneurial protection – case of state importance." BULLETIN Series of Sociological and Political sciences 70, no. 2 (2020): 34–39. http://dx.doi.org/10.51889/2020-2.1728-8940.05.

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The protection of human rights, including the rights of entrepreneurs in our country, is very important. This is due to the fact that, in accordance with the Constitution of the country, the Republic of Kazakhstan affirms itself as a democratic, secular, legal and social state, the highest values of which are a person, his life, rights and freedoms. For our state in connection with the transition to a market economy, one of the priority areas has become not only the protection of the rights and legitimate interests of the citizen, but also the rights of entrepreneurs.
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Osavelyuk, A. M. "Reflections on a Secular State (in the Context of 2020 Amendments to the Constitution of Russia)." Actual Problems of Russian Law 15, no. 8 (2020): 32–42. http://dx.doi.org/10.17803/1994-1471.2020.117.8.032-042.

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Based on the analysis of the provisions of the Constitution of the Russian Federation, the constitutions of foreign states and the current legislation, as well as domestic and foreign studies, the author argues that currently several kinds of secular States exist. They significantly differ from each other in the characteristics enshrined in their constitutions and legislation. Because of that, it is hard to talk about an indefinite classic secular State. Nevertheless, the author articulates the features that are characteristic of a large number of modern democratic secular States, and proposes
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Brunkhorst, Hauke. "Democracy under siege: Democratic solidarity between global crisis and cosmopolitan hope." Filozofija i drustvo 28, no. 2 (2017): 217–30. http://dx.doi.org/10.2298/fid1702217b.

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For almost half a century (between 1940 and 1990) the democratic and social state has solved the twofold problem of growth and social exclusion through social inclusion within the borders of the national state. This solution since the 1970s came under threat of multiple crises of the environment, secular stagnation, under-consumption, legitimization and constitutionalization. There might be a social solution of present crisis possible through massive redistribution plus decent basic income (on the level of tuition-costs) plus green growth. However, after globalization of capital there are no l
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Dissertations / Theses on the topic "Secular democratic state"

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Gama, Carla Syane Moura Miranda. "Princípios da dignidade da pessoa humana e da prevenção ao dano ambiental no estado democrático de direito brasileiro." Pontifícia Universidade Católica de São Paulo, 2007. https://tede2.pucsp.br/handle/handle/7696.

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Made available in DSpace on 2016-04-26T20:25:58Z (GMT). No. of bitstreams: 1 Carla Syane Moura Miranda Gama.pdf: 858666 bytes, checksum: 954a185562b90a28f41f85f99467825f (MD5) Previous issue date: 2007-10-23<br>The problems associated to environmental depletion challenge society and its legal order, inviting social and political agents and the state to understand this complex phenomenon and to investigate the legal instruments essential to face this alarming scenario. Based on this concept, this work aims to study the interdependence between the dignity principles of the human being and the
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Zylbersztajn, Joana. "O princípio da laicidade na Constituição Federal de 1988." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/2/2134/tde-11102012-111708/.

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O debate sobre a laicidade do Estado sempre esteve presente em diversos âmbitos de discussão, políticos, sociais e acadêmicos. Não obstante, se faz necessário o fortalecimento dos recursos argumentativos para lidar com a questão de forma concreta. A constituição federal de 1988 não declara expressamente que o Brasil é laico, mas traz de forma consolidada todos os elementos que formam este entendimento. Isso se dá pela caracterização do Estado democrático garantidor da igualdade e da liberdade inclusive religiosa de seus cidadãos. Soma-se a isso a determinação constitucional de separação inst
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Řepa, Karel. "Sekularismus v kontextu liberárně demokratického státu." Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-352711.

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The thesis deals with the concept of a secular state from a perspective of comparative constitutional law and theory of state. The concept is in various forms part of almost all constitutional systems in Europe. With focus on European area the whole idea of secular state is exclusively designed and evaluated within the structure of the normative requirements of the liberal democratic state. The aim of the thesis is to reveal the guiding principle determining the content of secular state and to rethink its application on all imaginable interactions between state and religion. The result is pres
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Books on the topic "Secular democratic state"

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La fe en la ciudad secular: Laicidad y democracia. Editorial Trotta, 2014.

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Valk, John, Halis Albayrak, and Mualla Selçuk. An Islamic Worldview from Turkey: Religion in a Modern, Secular and Democratic State. Palgrave Macmillan, 2017.

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Kuo, Cheng-tian. Sacred, Secular, and Neosacred Governments in China and Taiwan. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.16.

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This chapter explores a puzzle in comparative religion–state relations: both the atheist Chinese communist government and the democratic Taiwanese government have substantially restored the traditional, pluralistic, religious state of Chinese dynasties. After 1949, the Chinese government and the Taiwanese government developed different types of religion–state relations. The Chinese Communist government initially aimed to eliminate all religions but lost its religious legitimacy. After 1979, it swiftly established a Leninist religious state that would regain its religious legitimacy but maintai
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Bader, Veit. Secularisms or Liberal-Democratic Constitutionalism? Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.21.

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This chapter begins with the concepts “secular,” “secularity,” “secularization,” and “secularism” and summarizes core results of social science studies into the changing role of religions in contemporary societies, Then it discusses problems with the construction of models of the governance of religious diversity in the social sciences and presents some empirically grounded normative models of relations between (organized) religions and societies, cultures, politics, law, and the state in order to draw some normative lessons. The chapter provides a critical discussion of first- and second-orde
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Tregenza, Ian. State and Church. Edited by Joel D. S. Rasmussen, Judith Wolfe, and Johannes Zachhuber. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198718406.013.31.

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Much nineteenth-century political theory was preoccupied with relations between state and Church. This chapter examines some of the leading European theories of Church and state many of which influenced and reflected broader public debates and institutional developments. In response to the French Revolution and to a series of liberal and democratic reforms various attempts were made to renew the Church by emphasizing its role as the spiritual embodiment of the nation. While in some contexts such as France this would provoke a secular reaction and ultimately a separation of Church and state, el
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van Kersbergen, Kees, and Philip Manow. 21. The welfare state. Oxford University Press, 2017. http://dx.doi.org/10.1093/hepl/9780198737421.003.0023.

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This chapter examines the emergence, expansion, variation, and transformation of the welfare state. It first considers the meaning of the welfare state before discussing three perspectives that explain the emergence of the welfare state: functionalist approach, class mobilization approach, and a literature emphasizing the impact of state institutions and the relative autonomy of bureaucratic elites. It then describes the expansion of the welfare state, taking into account the impact of social democracy, neocorporatism and the international economy, risk redistribution, Christian democracy and
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Gryzmala-Busse, Anna. Religion and European Politics. Edited by Orfeo Fioretos, Tulia G. Falleti, and Adam Sheingate. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199662814.013.28.

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Historical institutionalist approaches have been critical (if unacknowledged) in the study of religion and politics in two ways. First, a particular set of ideas—religious doctrine—profoundly shaped preferences both over secular institutional forms and the strategies of religious and secular actors. Second, the historical relationship between state, nation, and religion continues to shape the political context in which churches operate and institutions arise. Several developments, such as the rise of secular education and welfare states, the rise of Christian Democratic parties, the founding o
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Sevinc, Kenan, Ralph W. Hood, and Thomas Coleman. Secularism in Turkey. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.10.

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This chapter provides a brief history of secularism in Turkey and discusses current political issues surrounding secularism. Is Turkey a secular country? This question is entangled in the emergent process of secularism in Turkey and its unique cultural and political history. In Turkey, secularism has little social or historical basis: it has been conducted by the hand of the state, was installed from the top, and emerged through external dynamics. Ataturk’s reforms toward secularism and secularization placed strict legal controls on Islam’s institutions and practices. The RPP Party and its Kem
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Vatter, Miguel. Divine Democracy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942359.001.0001.

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The ‘return of religion’ in the public sphere and the emergence of postsecular societies have propelled the discourse of political theology into the centre of contemporary democratic theory. This situation calls forth the question addressed in this book: Is a democratic political theology possible? Carl Schmitt first developed the idea of the Christian theological foundations of modern legal and political concepts in order to criticize the secular basis of liberal democracy. He employed political theology to argue for the continued legitimacy of the absolute sovereignty of the state against th
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Böckenförde, Ernst-Wolfgang. Religion, Law, and Democracy. Edited by Mirjam Künkler and Tine Stein. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198818632.001.0001.

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This is the first representative edition in English of Ernst-Wolfgang Böckenförde’s writings on religion, law, and democracy. As a historian, legal scholar, and former judge on Germany’s Federal Constitutional Court, Böckenförde (1930–2019) has shaped legal and political discourse in twentieth-century Germany like few others. Doing so, he combined three normative orientations writings as a political liberal, as a social democrat, and as a Catholic. The included articles discuss the place of religion in modern democracy, the role of the Catholic Church in the Nazi seizure of power in 1933, the
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Book chapters on the topic "Secular democratic state"

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Rubin, Aviad. "Religious Actors in a Democratic Civil Society: Turkey and Israel Compared." In Secular State and Religious Society. Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137010643_9.

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Yavuz, Devrim. "Conflict, Democratic Reform, and Big Business: Factors Shaping the Economic Elite’s Position for Change." In Secular State and Religious Society. Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137010643_8.

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Aleef, Dastan. "Identity and Power—The Discursive Transformation of the Former Islamic Revival Party of Tajikistan." In Between Peace and Conflict in the East and the West. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-77489-9_9.

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AbstractThe former Islamic Revival Party of Tajikistan (IRPT) underwent a political transformation from an Islamist organization, partly responsible for armed mobilizations during the Civil War in Tajikistan (1992–1997), to a moderate and arguably democratic party from the early 2000s until 2015. The party defined and redefined its identity to fit both Islamic and secular democratic narratives. This research traced the evolution of the IRPT’s identity in light of critical events such as the change in leadership in 2006, and the Arab Spring. A discourse analysis of the IRPT’s main communication channel, Najot, from 2008 to 2015 has been conducted, which found three themes where strong articulations about identity were made: secularism, the Civil War, and the Islamic World. First, they challenged the core legislation regulating the triangular relationship of state, society, and religion; they justified political Islam; and they criticized what they called “secular extremism.” Second, the party produced a counter-narrative of Civil War actors and actions to that of the state. Third, they expressed solidarity with legal and controversial Islamic parties elsewhere, such as the Egyptian Muslim Brotherhood, or the Palestinian Hamas. This paper has found that the IRPT’s ideological transformation was limited due to the remaining Islamist elements in their discourse and the lack of clarity on the compatibility between Islamic and secular democratic programs.
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Štimac, Zrinka, and Indira Aslanova. "The Role of Securitization in the Relationship Between State and Religion—The Example of the Kyrgyz Republic." In Between Peace and Conflict in the East and the West. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-77489-9_6.

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AbstractIn this paper, we discuss the challenges of developing secular framework in relation to religion in Kyrgyzstan, the first Central Asian republic where democratic institutions were established after the collapse of the Soviet Union and which has been strongly challenged in maintaining its democratic achievements during the Tulip Revolution and other revolts in 2010 and 2020. The question we aim to answer is how processes of securitization shape the relationship between state institutions and religious organizations, knowing that Kyrgyzstan is still influenced both by the Soviet understanding of secularism and by models of secularity and governance from countries and societies with different histories and conditions of development. We look at different phases of the relationship between state and religion starting with the regime change and the establishment of a democratic state. Secondly, the establishing of a legal framework for state policy on religious organizations. Thirdly, the time of the adoption of measures to protect the interests of all citizens, believers and non-believers, and the beginning of the process of active influence of state policy on the situation in the religious sphere. And finally, the new (mis)understanding of the relations between the state and religion, both on the side of the state and religious organizations. Our theoretical point of departure is the concept of securitization, and from there on we take a discursive approach focusing on the different actors in this arena, such as state institutions and the various religious organizations and groups.
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"3. Model 1: Islamic Democratic State." In Islam and the Secular State in Indonesia. ISEAS Publishing, 2009. http://dx.doi.org/10.1355/9789812308900-006.

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"4. Model 2: Religious Democratic State." In Islam and the Secular State in Indonesia. ISEAS Publishing, 2009. http://dx.doi.org/10.1355/9789812308900-007.

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"5. Model 3: Liberal Democratic State." In Islam and the Secular State in Indonesia. ISEAS Publishing, 2009. http://dx.doi.org/10.1355/9789812308900-008.

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Audi, Robert. "The Secular State and the Religious Citizen." In Democratic Authority and the Separation of Church and State. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199796083.003.0003.

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Künkler, Mirjam, and Tine Stein. "Böckenförde on the Secular State and Secular Law." In Religion, Law, and Democracy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198818632.003.0007.

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Part II brings together four articles dealing with aspects of the secularity of the modern state. It opens with one of Böckenförde’s most widely cited articles—translated into seven languages—‘The Rise of the State as a Process of Secularization’ published in 1967, in which he lays out the emergence of the modern state as a process of emancipation from the influence of religious authority that occurred in three distinct stages. Although less well-known internationally, the second article included here is no less important in Böckenförde’s intellectual development. It deals with ‘The Fundamental Right of Freedom of Conscience’ (1970), which Böckenförde regards as the cornerstone of the religiously neutral modern state and as the cardinal individual liberty, from which all others spring. In the third article, ‘Remarks on the Relationship between State and Religion in Hegel’, written in 1982, Böckenförde reviews Hegel’s major writings on questions of religion and the state to guide him in his own quest for the ‘inner regulatory forces’ and the binding ethos that keep democratic societies together. The interest in this binding ethos and the Hegelian notion of freedom places the article in a direct line with Böckenförde’s 1967 secularization essay as well as his 1978 article on ‘The State as an Ethical State’ (included in volume I). In the fourth article in this part, ‘The Secularized State: Its Character, Justification, and Problems in the Twenty-first Century’ of 2007, Böckenförde returns to the core ideas of the 1967 secularization essay fifty years later, asking what is the secular state, and how can it deal with a plurality of worldviews? Böckenförde lays out the cornerstones of his views on the desirable relationship between religion and state in contemporary democracy by juxtaposing his concept of ‘open encompassing neutrality’ vis-à-vis that of ‘distancing neutrality’, of which he regards the French laïcist model as paradigmatic. The latter ‘tends towards consigning and confining religion to the private and private-social sphere’ and prioritizes the freedom ...
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Hasyim, Syafiq. "The Secular and the Religious." In Secularism, Religion, and Democracy in Southeast Asia. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199496693.003.0005.

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Chapter four highlights two crucial issues that modern Indonesia has faced as a nation state: a systematic and passionate inclusion of Sharia into the legal and public sphere of this country (Shariatization), and secularization, applied to guard Indonesia, which fulfils the standard of a democratic modern state. These two are problematic considering Indonesia is neither an Islamic nor a secular State. As a non-theocratic State, in fact, Indonesia remains unable to completely stop several efforts of Shariatization promoted by some groups of Muslim society, and as non-secular State, Indonesia cannot adopt a total separation of religion and politics either. This chapter traces the first moment of Indonesia adopting Sharia on one hand and selecting compatible aspects of secularism on the other hand, and analyses how both are maintained in the configuration of the Indonesian nation state.
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Conference papers on the topic "Secular democratic state"

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Syarif, Nurrohman, Tatang Astarudin, Abdulah Safe’i, and Muhamad Sar’an. "Legal Justice for All and Anti Discrimination: Models for Practicing Sharia in Democratic Secular State of Indonesia." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009923010751083.

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Koychuev, Turar, and Merim Koichueva. "On the Non-Economic Factors of Impact on the Eurasian Economic Cooperation." In International Conference on Eurasian Economies. Eurasian Economists Association, 2015. http://dx.doi.org/10.36880/c06.01287.

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Treat the entire Asia and Europe as a geo-economic space is impossible and counterproductive. In our opinion, Eurasian geo-economic space can be considered as a geographical area, which is the junction between Europe and Asia. Geographically, it is - the Urals, the Volga region, the Caspian Sea region of Russia, post-Soviet Central Asia, the Caucasus and the territory where Turkey and Xinjiang is located. The economic interests of the Eurasian countries for "unity" can be the same, but there are non-economic conditions (state and political system, the mode of government - authoritarian, democr
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