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Journal articles on the topic 'Secular democratic state'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

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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Silva, Kalinga Tudor. "Secular State and the ‘Religious Left’: Navayana Buddhism and Dr Ambedkar’s Vision for the Future of Democracy in South Asia." Journal of Social Inclusion Studies 6, no. 2 (2020): 152–63. http://dx.doi.org/10.1177/2394481121995955.

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In the light of ongoing debates about secular state and religious right in India, Sri Lanka and Myanmar, this article examines the intellectual contribution of Dr B. R. Ambedkar towards sustaining democracy in South Asia. His critical contributions included non-violent mobilisation of Dalits and adivasis around their human rights, identity, citizenship and religious faith. Most importantly, he argued that democratic values of equality, liberty and fraternity are not only of European origin but also have roots in South Asia, particularly within the Buddhist tradition. The article reflects on Am

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Karmi, Ghada. "The One-State Solution: An Alternative Vision for Israeli-Palestinian Peace." Journal of Palestine Studies 40, no. 2 (2011): 62–76. http://dx.doi.org/10.1525/jps.2011.xl.2.62.

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This essay examines the one-state alternative to the commonly accepted two-state solution, which has been the basis of the Israeli-Palestinian peace process since 1993. It reviews the prospects for success of the two-state solution and sets out the arguments for and against such a settlement. The history and interpretation of the one-state alternative, whether binational or secular democratic, are explored, and the future chances of its success assessed. The author finds that to date no "road map" exists for how to implement the one-state solution, without which it is likely to remain an ideal

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Ahdar, Rex Tauati. "The Vulnerability of Religious Liberty in Liberal States." Religion & Human Rights 4, no. 2-3 (2009): 177–95. http://dx.doi.org/10.1163/187103109x12459002443574.

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AbstractReligious liberty enjoys a large measure of protection in liberal democratic states. This historically hard-won right will nevertheless always remain somewhat vulnerable. This article examines the relationship between liberalism and religionists who challenge key liberal tenets. The limits of liberal tolerance are seen when the state confronts those devout believers who behave or speak in the public domain in a manner that secular liberals perceive to be intolerant or bigoted. The courts and legislatures cannot be relied upon to protect the exercise of religion in situations where fund

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Okhotsky, Y. V. "Imperatives of a democratic secular state are the foundation of a spiritual and moral consolidation of society." Russian Journal of Legal Studies 2, no. 3 (2015): 60–69. http://dx.doi.org/10.17816/rjls18046.

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The article explores the issues of a modern secular state, analyzes its essential features, major directions of its confessional policy, its role in molding spiritual and moral environment of a present-day Russian society. The author concludes that only consistent implementation of the principles of democracy, rule of law, morality, respect for dignity and religious feelings of man is capable of resisting the forces trying to destroy the spiritual bonds of a human community and a human personality.

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Starodubrovskaya, Irina V. "Prospects and Threats of Radicalization and Combating It. Heretical Thoughts. Based on the Work of Dr. Arne Seifert." Oriental Courier, no. 1-2 (2021): 93. http://dx.doi.org/10.18254/s268684310015778-3.

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This article focuses on the discussion with Dr. Seifert’s work “Civil Opposition to Religious Radicalism in Central Asia” (2020). The author, being supportive of many dr. Seifert’s theses, disagreed with his actual division of Islam into the so-called “good” traditional Islam (moderate, flexible, and compatible with the secular state) and the “bad” radical Islam, which denies secular values and therefore should be marginalised. Based on the results of her own field research, the author demonstrates, that modern Islamic fundamentalist communities are diverse in their goals and positioning, and

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Bedford-Strohm, Heinrich. "Geschenkte Freiheit. Von welchen Voraussetzungen lebt der demokratische Staat?" Zeitschrift für Evangelische Ethik 49, no. 1 (2005): 248–65. http://dx.doi.org/10.14315/zee-2005-0135.

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Abstract What are the sources from which the liberal secular state regenerates itself? The article describes four answers: the model of civil religion (1), the »Christian occident« model (2), the discourse model (3) and the model of critical integration (4). Drawing on Habermas' and Rawls' late acknowledgment of the important role of religion for public life, the article shows how the model of critical integration of discursive reason and religion is a vital basis for the regeneration of a democratic state. The idea of freedom as a gift is shown to be one example of the contributions public th

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Beyen, Marnix. "Multiple democracies in one country: Belgian narratives of democracy, 1830–1950." Journal of Modern European History 17, no. 2 (2019): 171–83. http://dx.doi.org/10.1177/1611894419835748.

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Narratives of democracy have played an important part in Belgium’s self-understanding ever since the country gained its independence in the 1830–1831 revolution. In the more or less official historiography created by the Belgian political and intellectual élites, collective actors of lower and middle strata much rather than monarchs and aristocrats were presented as the forerunners of the Belgian nation. This situation stimulated a proliferation of alternative, and often dissident, democratic narratives among those who saw themselves as the true heirs of these collective actors. Left-wing Repu

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Khan, M. A. Muqtedar, and Rifat Binte Lutful. "Emerging Hindu Rashtra and Its Impact on Indian Muslims." Religions 12, no. 9 (2021): 693. http://dx.doi.org/10.3390/rel12090693.

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This article examines the impact of the gradual Hindutvaization of Indian culture and politics on Indian Muslims. The article contrasts the status of Muslims in the still secular, pluralistic, and democratic constitution of India with the rather marginalized reality of Muslims since the rise of Hindu nationalism. The article argues that successive electoral victories by Hindu nationalist party, the Bharatiya Janata Party, has precipitated political events, generated policies, and passed new laws that are eroding the democratic nature of India and undermining its religious freedoms. The article

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Salehin, Mohammad Musfequs. "Democracy and Islam: A Tale of Democratic Struggle in a Muslim Majority State." Sociology of Islam 1, no. 1-2 (2013): 88–114. http://dx.doi.org/10.1163/22131418-00101005.

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The relationship between democracy and Islam is very complex, hence requires a rigorous scholarship to understand this complex interplay. The present paper examines the “success” as well as impediments in democratic consolidation in a Muslim majority state, Bangladesh. Through assessing electoral competitiveness, constitutional guarantees and implementation, women’s rights and political participation, and victory of secular party over Islamist, this paper considers Bangladesh as a “successful” Muslim democracy. Islam, this paper argues, is not a problem in democratization while there are a num

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20

Cedillo, Joel Ivan Gonzalez. "Evangelicalism as a Political Mobilizer in Latin American Politics and the Reemergence of Conservative Governments." Study of Religion, no. 3 (2019): 21–27. http://dx.doi.org/10.22250/2072-8662.2019.3.21-27.

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Evangelicalism has experienced a rapid increase in Latin America the last four decades at the expense of Catholicism, as believers look for a more personal relation with God, a more practical religious life and detaching from the institutionality the Catholic Church represents. Due to the nature of Evangelicalism, believers started to get involved into the political life of their countries. The author analyses the use of discursive elements of Evangelicalism by conservative parties in Guatemala and Brazil to gain political power. Such phenomenon is reciprocal as Evangelical leaders take advant

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Carmit Yefet, Karin. "Synagogue and State in the Israeli Military: A Story of “Inappropriate Integration”." Law & Ethics of Human Rights 10, no. 1 (2016): 223–94. http://dx.doi.org/10.1515/lehr-2016-0008.

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Abstract The encounter between synagogue and state in Israel’s military context raises a variety of complex questions that defy conventional paradigms. While religious liberty continues to occupy a special place in most liberal democratic thought, the legal and philosophical literature pondering its various dimensions has largely lost analytic sight of the fascinating intersection of military and religion. This article embarks on analyzing the appropriate integration between loyalty to God and to country, and between religious male and secular female soldiers. Evaluating examples of synagogue-

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Panara, Carlo. "In the Name of God: State and Religion in Contemporary Italy." Religion & Human Rights 6, no. 1 (2011): 75–104. http://dx.doi.org/10.1163/187103211x543653.

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AbstractDuring the last few years the influence of the Catholic Church on law-making and government policies in Italy has dramatically increased. The Italian Episcopal Conference established a solid alliance with the Centre-Right led by the media tycoon Silvio Berlusconi. This political situation favoured the introduction of a number of hyper-conservative policies on ethical matters, from artificial insemination to abortion. In contrast, the influence of the Church was not significant in other key areas such as immigration policy. This article argues that the Church-inspired hyper-conservatism

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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 (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 exista

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Barghouti, Omar. "Organizing for self-determination, ethical de-Zionization and resisting apartheid." Contemporary Arab Affairs 2, no. 4 (2009): 576–86. http://dx.doi.org/10.1080/17550910903237145.

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This paper argues for a secular, democratic state in historic Palestine as the most morally coherent solution to the century-old colonial conflict because it offers the best hope for reconciling the inalienable right of the indigenous Palestinians to self-determination and the acquired rights of the colonial settlers to live in peace and security, individually and collectively. Accepting colonists as equal citizens and full partners in building and developing a new shared society is the most magnanimous offer any oppressed indigenous population can present to its oppressors, but for such to be

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Ottaway, Marina, and Anatol Lieven. "Rebuilding Afghanistan." Current History 101, no. 653 (2002): 133–38. http://dx.doi.org/10.1525/curh.2002.101.653.133.

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In the past several decades, the international community has relied on three approaches to deal with countries that descend into chaos. It has supported strongmen capable of reimposing order by force; it has given up in despair, leaving the country to sort out its problems as best it can; and, most recently, it has embarked on ambitious projects to reconstruct the country in the image of a modern secular, multiethnic, and democratic state. None of these approaches should be used in Afghanistan.

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Alpers, Christiane. "A Catholic Boost for Democracy: Politicizing Performed Solidarities." Theological Studies 80, no. 4 (2019): 864–78. http://dx.doi.org/10.1177/0040563919874519.

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This article examines the contribution of Catholic political theology to contemporary discussions about a lack of solidarity in liberal constitutional democracies particularly in Europe. John Milbank’s interpretation of this lack as indicating that secular liberalism has seen its day and should be replaced by a Catholic political order is presented as a viable alternative to attempts at strengthening the secular constitutional state at the pre-political level, as well as to Habermas’s deliberative democratic solution. Yet, reading Milbank against himself, the author argues that a Catholic poli

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Madaninejad, Banafsheh. "Religious Secularity." American Journal of Islam and Society 33, no. 3 (2016): 99–101. http://dx.doi.org/10.35632/ajis.v33i3.920.

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Naser Ghobadzadeh’s Religious Secularity presumes that Muslim thinkers nolonger consider an Islamic state as the desired political system. This aversionto a theocratic state is perhaps felt most by those Iranian reformist thinkerswho have had to operate in such a state since the 1979 Islamic revolution. Theauthor claims that in its place, the Muslim world has devised a new theoreticalcategory called “religious secularity,” which allows for a religiously secularstate to, at least theoretically, present itself as an alternative to an Islamic one.He defines this religiously secular attitude as on

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Sein, Layla. "Second Annual Conference of the Center for the Study of Islam & Democracy (CSID)." American Journal of Islam and Society 18, no. 3 (2001): 146–48. http://dx.doi.org/10.35632/ajis.v18i3.2015.

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The Center for the Study of Islam and Democracy (CSID) held its secondannual conference at Georgetown University on April 7, 2001. Students,diplomats, liberal professionals, investors, activists and academicians wereamong the guests at the conference cosponsored by GeorgetownUniversity's Center for Muslim Christian Understanding (CMCU), theInternational Institute of Islamic Thought (IIIT), and the Institute of GlobalCultural Studies.The conference theme, "Islam, Democracy and the Secularist State in thePost Modem Era" echoed in the presentations of Muslim scholars in thefollowing five panels:

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Gerasimenko, Anatolyi P. "Orthodox Legal Ideology by I.A. Ilyin." Study of Religion, no. 2 (2019): 114–21. http://dx.doi.org/10.22250/2072-8662.2019.2.114-121.

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The article presents a critical analysis of the legal ideology of Ivan Aleksandrovich Ilyin (1883–1954) on the material of his works “Our Tasks. Articles of 1948–1954”,“On the Monarchy and the Republic”,“The Way to Evidence”, “The Warming Heart”, etc. The legal ideology shared by this Russian jurist-philosopher is defined as right-wing orthodoxy. It is demonstrated that the legal system acquires the features of a system of legal or ideological types, depending on which secular or religious legal ideology prevails in it. If legislation and legal institutions serve any one secular or religious l

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Grinell, Klas, and Urban Strandberg. "Expressions, Mediations, and Exclusions in Post-secular Societies: Introduction." European Review 20, no. 1 (2012): 68–76. http://dx.doi.org/10.1017/s1062798711000317.

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Modernist theories of development and democratization predicted that secularization would lead to the disappearance of religion. This has not happened. But contemporary democratic states are secular and define religion as a private matter. At the same time, a politics of recognizing religiosity is deeply rooted in the modern state, and it is obvious that intangible values play an important role and have a valid claim to public spaces. On the metaphorical agora, the square that constitutes the middle ground between the cathedral and the parliament, commitment born in the cathedral is transforme

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Mazrui, Ali A. "Islam in a More Conservative Western World." American Journal of Islam and Society 13, no. 2 (1996): 246–49. http://dx.doi.org/10.35632/ajis.v13i2.2317.

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My findings are tentative and subject to further research. This presentationrests on three paradoxes of great relevance to Muslims in the West.The first paradox is that, from the point of views of Muslims in the West,western secularism might be good news and western materialism might bebad news. In other words, western secularism is perhaps a blessing in disguisefor Muslims, whereas western materialism is a curse. The secondparadox is that recent Republican, rather than Democratic, foreign policyhas been more friendly to Muslims, wherea Democratic, rather thenRepublican, domestic policies are

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Аldiyarova, Zh E., K. A. Zatov, and К. S. Bagasharov. "Overview of the Religious Situation in Malaysia." Adam alemi 4, no. 86 (2020): 99–103. http://dx.doi.org/10.48010/2020.4/1999-5849.10.

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The article examines the ethno-confessional situation in Malaysia, which today stands out as a dynamically developing country. Multi-ethnic and multi-religious Malaysia has a wealth of experience in maintaining internal stability and peace. In particular, the features of the Malaysian state, the historical roots of the Malay Muslims and the so-called “orang Asli”, the status of “Bumiputra” assigned to the Malays, the religious situation in the colonial period, especially of religion and state in Malaysia, the role of Islam in the evolution of state power. For secular, multi-ethnic and multi-co

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Antonenko, Polina S. "Democratization of the Catholic Church in Spain in 1976-1978." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (208) (December 23, 2020): 43–47. http://dx.doi.org/10.18522/2687-0770-2020-4-43-47.

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The article considers the changes in the position of the Catholic Church in Spanish society caused by the democratic transition. The beginning of the reign of Juan Carlos I was marked by the rethinking of the dialogue between the state and the Catholic Church. The king introduced the initiative to revise the provisions of the Concordat, thereby limiting the power position of the Spanish Catholic diocese. This decision looks like an intention to divide the history of Spain into Franco and democratic periods in the political and public consciousness. But the full-fledged democratization of socie

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Thio, Li-Ann, and Jaclyn Ling-Chen Neo. "Religious Dress in Schools: The Serban Controversy in Malaysia." International and Comparative Law Quarterly 55, no. 3 (2006): 671–88. http://dx.doi.org/10.1093/iclq/lei110.

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There has been a spate of litigation before constitutional and human rights courts challenging restrictions on wearing religious dress in state schools as an infringement of religious freedom rights.1 These cases implicate deeper constitutional issues pertaining to State-Religion relations, religious pluralism and expressions of religious identity in the public domain of multicultural societies. Within Europe, this problem relates to the issue of integrating immigrants into national society and preserving secular political orders. The European Court of Human Rights in Leyla Sahin v Turkey2 [‘S

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Muldoon, Hon Francis C. "The Ultimate Reality and Meaning of The Law In Canada, A Democratic, Parliamentary, Secular State With Freedom of Religion." Ultimate Reality and Meaning 26, no. 3 (2003): 193–209. http://dx.doi.org/10.3138/uram.26.3.193.

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Sezgin, Yüksel. "Muslim Family Laws in Israel and Greece: Can Non-Muslim Courts Bring about Legal Change in Shari‘a?" Islamic Law and Society 25, no. 3 (2018): 235–73. http://dx.doi.org/10.1163/15685195-00253p03.

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Should a democratic regime formally incorporate religious laws and courts into its otherwise secular legal system? This is not a hypothetical question. Some democratic nations already formally integrate religion-based laws in the field of family law (especially Muslim Family Law – MFL). Although state-enforced MFLs often affect human rights negatively, many governments, especially non-Muslim majority ones, have refrained from direct legislative interventions into substantive MFLs. Instead they have empowered civil courts to play the role of “reformer.” But how successful have civil judiciaries

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Das Acevedo, Deepa. "Secularism in the Indian Context." Law & Social Inquiry 38, no. 01 (2013): 138–67. http://dx.doi.org/10.1111/j.1747-4469.2012.01304.x.

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Indian constitutional framers sought to tie their new state to ideas of modernity and liberalism by creating a government that would ensure citizens' rights while also creating the conditions for democratic citizenship. Balancing these two goals has been particularly challenging with regard to religion, as exemplified by the emergence of a peculiarly Indian understanding of secularism which requires the nonestablishment of religion but not the separation of religion and state. Supporters argue that this brand of secularism is best suited to the particular social and historical circumstances of

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عباس فضلي, أ. م. د. نادية فاضل. "Community composition of India and its impact on national unity." مجلة العلوم السياسية, no. 52 (March 13, 2019): 149–85. http://dx.doi.org/10.30907/jj.v0i52.69.

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India is today the largest democratic state in the Third World and has been able to maintain its national unity in the near future. The history of Indian civilization is more than 5,000 years old. It has achieved its heritage, culture, philosophy, traditions, national unity and unity and has taken its place among nations seeking progress and progress. Which are still visible to the present day, because of their history of civilization and achievements, and the fusion of cultures of invading peoples over the centuries with the culture of diverse Indian society, but despite being a secular state

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Kayadibi, Saim, and Mehmet Birekul. "Turkish Democracy: A Model for the Arab World." Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 255–73. http://dx.doi.org/10.31436/jia.v8i0.260.

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In retrospect, the ‘Arab Spring’ has brought dramatic and significant social changes in many countries in the Middle East. In stark contrast to the Arab uprisings, the changes and transformation that have taken place in the political landscape in Turkey were more peaceful and less damaging to the society. The two scenarios warrant for a diagnostic investigation to identify the underlying reasons as to why the Turkish transformation happened peacefully, without any bloodshed, compared to the Arab world. The resistance movement in the Arab world was prepared to take the democratic and secular st

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Strang, Johan. "The other Europe? Scandinavian intellectuals and the fragility of democracy in the wake of World War II." Journal of Modern European History 17, no. 4 (2019): 500–518. http://dx.doi.org/10.1177/1611894419880462.

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It is often argued that the Scandinavian post-war period was marked by a democratic optimism that contrasts with the deep concerns for the inherent dangers of popular sovereignty and the thorough moral reconsideration that took place on the European continent in the wake of World War II. This article seeks to balance this view by exploring what Scandinavian intellectuals believed had caused the collapse of democracy in Europe in the 1930s and what they saw as the main threats to democracy in the emerging post-war societies. Focusing on the fears of socialist planning, concerns about the positi

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Suwarno, Peter. "Fear Appeal as Coercion Versus Persuasion in a Democracy: The Power of Islamic Discourse in the Indonesian Public Sphere." Walisongo: Jurnal Penelitian Sosial Keagamaan 27, no. 2 (2020): 251–78. http://dx.doi.org/10.21580/ws.27.2.4971.

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While Indonesia claims to be the world’s third largest democracy, it recognizes itself as both a secular and religious state. The negotiation of the state-religion relationship influenced by Islamic discourse continues to shape the socio-political development of this largest Muslim nation. This paper describes how Indonesia’s discursive contention is molded by the power and popularity of Islamic discourses. It will present examples and analysis of appeal to fear as coercive discourses from recently published speech events, debates, edicts, regulations, and publications as well as examine the v

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Englard, Izhak. "Law, Religion, and the Rule of Law from a Normative-Positivistic Perspective." Journal of Law, Religion and State 5, no. 3 (2017): 175–84. http://dx.doi.org/10.1163/22124810-00503001.

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The paper starts with an analysis, based on Hans Kelsen’s methodology, about the difference between law and morality and their relationship to religious rules. The difference between law and morality lies in the way they are enforced. Law is backed by a threat of socially organized physical coercion; moral rules lack this sanction. The validity of religious rules is based upon Divine will; but if these rules are adopted by state law, their validity derives from the (secular) legislator. The notion of ‘rule of law’ has two different meanings, a formal and a substantive one. Formally, every stat

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Mohiuddin, Asif. "Ann Norton, on the Muslim Question." ICR Journal 6, no. 1 (2015): 137–39. http://dx.doi.org/10.52282/icr.v6i1.369.

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Historically, most Western nations, from the age of enlightenment, established a firm divide between church and state. This chasm engendered a concept that stressed the separation of religious morality from secular law. The assumption that the secularisation of the world is a necessary precondition for the establishment of modern, democratic form of government, has gained a lot of currency among many Western policymakers. Indeed, the need for reform is a necessity in the Muslim context, but the path towards realising it in the form of secularization is a debatable issue. Western history is cha

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Saifuddin, Saifuddin. "Prospek Hukum Islam dalam Sistem Hukum Indonesia." AL-'ADALAH 14, no. 2 (2018): 461. http://dx.doi.org/10.24042/adalah.v14i2.2516.

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Although the majority of Indonesian citizens are Muslims, Islamic law cannot automatically apply in this country. This is because Indonesia is not a religious state and does not make religion as the state's ideology. This article analyzes the prospects of tranformation of Islamic law into the national legal system. The aim is to find a format that is in accordance with the character of the Indonesian state and does not deviate from state idiology of Pancasila . This study concludes that there are only a few ways to enforce Islamic law in Indonesia without changing the existing state order. Fir

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Sadequee, Sharmin. "Surveillance, Secular Law, and the Reconstruction of Islam in the United States." Surveillance & Society 16, no. 4 (2018): 473–87. http://dx.doi.org/10.24908/ss.v16i4.6979.

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Surveillance is often understood as simply a tool for collecting information, and opposition to the surveillance practices of the US government frequently relies on the analytical framework of privacy and rights violations. Other critical analyses of surveillance practices use the lenses of racial discrimination and/or neocolonial political domination. While all of these are valuable approaches, they downplay the extent to which specific modes of existence and ways of being have been targeted in the current surveillance paradigm. In this paper I discuss the role of religion and its relationshi

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Dudała, Rafał. "Laicism: Polysemy of the Term and its Determining Functions." Polish Political Science Review 6, no. 1 (2018): 82–91. http://dx.doi.org/10.2478/ppsr-2018-0006.

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AbstractThe conducted analysis evokes the polysemous character of the concept of laicism, which was influenced by modern political and philosophical ideas. Two positions have determined this: a diachronic one encompasses laicism as a process extended in time, and a synchronous one allows one to perceive the simultaneity of phenomena. Thus, the concept itself reveals its practical value, especially in the context of these challenges, which affect both the state crisis and the changing relationship between the State and the Church. This value is confirmed by an important place in the secular res

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Rajtar, Małgorzata. "Gender in the Discursive Practices of the Jehovah’s Witnesses in the Former East Germany." Social Compass 58, no. 2 (2011): 260–70. http://dx.doi.org/10.1177/0037768611402617.

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The author analyzes the construction of gender and gender roles among the Jehovah’s Witnesses in the former East Germany. From a religious point of view, wives and women in general are subordinate to their husbands, fathers, etc. Within a family and in congregations men are expected to “take the lead” and are responsible for their wives and children. In the former German Democratic Republic this religious discourse competed with the egalitarian and secular discourse of the socialist state, which emphasized the necessity for women to work and the importance of public childcare. Thus, the author

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Leszczyński, Paweł A. "GENEZA I PROFIL CZECHOSŁOWACKIEGO PRAWA WYZNANIOWEGO I REPUBLIKI W LATACH 1918-1938." Zeszyty Prawnicze 11, no. 3 (2016): 201. http://dx.doi.org/10.21697/zp.2011.11.3.11.

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GENESIS AND PROFILE OF CZECHOSLOVAK ECCLESIASTICAL LAW TURING THE PERIOD OF 1ST REPUBLIC 1918-1938Summary The aim of this article is to describe original model Church – State relationships in interwar Czechoslovakia. It was democratic and secular state. During of this period Czechoslovak ecclesiastical law was mixed composition of two factors: partially austrohungarian and modern and modern and liberal conception of human and civil rights. Legal documents First Czechoslovak Republic considered the guarantee values of modern constitutionalism as: freedom, equality before the law, rule of law, j

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De Poli, Barbara. "Arab revolts and 'Civil State': a new term for old conflicts between Islamism and secularism." Approaching Religion 4, no. 2 (2014): 95–104. http://dx.doi.org/10.30664/ar.67553.

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The Arab revolts that erupted in late 2010, forcing from power the rulers of Tunisia, Egypt, Libya and Yemen, and dragging Syria through a ferocious civil war, reactivated the public debate on government in Islamic countries. In all those countries, after removing the authoritarian regimes (or fighting against them), the political arena saw a division into two main camps: Islamic parties and secularists; both claiming to stand for democracy. Within the political discourse of both sides a new concept began to play a pivotal role: that of the ’civil state’ – dawla madaniyya – a term which, howev

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Norpoth, Helmut. "America’s Largest Denomination: None." PS: Political Science & Politics 53, no. 1 (2019): 39–45. http://dx.doi.org/10.1017/s1049096519001264.

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ABSTRACTBy a measure of religious affiliation used by Gallup polls for nearly a century, the denomination with the largest following in the United States has always turned out to be “None,” ahead of Catholic, Methodist, Baptist, or any other faith. The existence of such a large flock without religious affiliation might be expected for a country with a Constitution guaranteeing freedom of and from religion. The secular portion of the American electorate has always been big enough to wield, potentially at least, political clout. Its partisan attachments have consistently favored the Democratic o

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