Journal articles: 'Secular literature'

1

Diamond, David. "Secular Fielding." ELH 85, no. 3 (2018): 691–714. http://dx.doi.org/10.1353/elh.2018.0025.

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Mack, Burton L. "A Secular Bible?" Method & Theory in the Study of Religion 26, no. 2 (May 6, 2014): 183–201. http://dx.doi.org/10.1163/15700682-12341268.

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AbstractWhat has been called secular criticism among some scholars in the Society of Biblical Literature has been pursued as a critique and alternative to traditional theological studies. The question is whether the term secular is being used to describe a method, characterize the biblical literature, or propose a postmodern hermeneutic for a secular age. The article explores these issues to find that secular criticism has not been able to escape the assumption of biblical authority by criticizing theological interpretations. The alternative would be to study the Christian myth embedded in the Bible and render a cultural critique.

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3

Robbins, B. "Is Literature a Secular Concept? Three Earthquakes." Modern Language Quarterly 72, no. 3 (January 1, 2011): 293–317. http://dx.doi.org/10.1215/00267929-1275145.

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Trethewey, Natasha. "Secular." Callaloo 19, no. 2 (1996): 360. http://dx.doi.org/10.1353/cal.1996.0097.

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5

Gwynne, Joel. "The secular visionary." Journal of Postcolonial Writing 42, no. 1 (May 2006): 44–57. http://dx.doi.org/10.1080/17449850600595657.

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Yasin, Kidist Ibrie, Anita Graeser Adams, and David P. King. "How Does Religion Affect Giving to Outgroups and Secular Organizations? A Systematic Literature Review." Religions 11, no. 8 (August 6, 2020): 405. http://dx.doi.org/10.3390/rel11080405.

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Although religious giving represents the largest sector of charitable giving in the US, its overall impact on social welfare has been questioned, pointing to the possibility that the majority of funding might stay within the religious community, with little benefit to outgroups or secular charity. Despite multiple studies showing a positive relationship between religion and secular and outgroup giving, some empirical findings show a negative or non-significant relationship. By employing a systematic literature review, the current study explores theories and empirical evidence to provide an integrative framework that identifies the mechanisms and directions through which religion affects giving to outgroups and secular organizations. The study also compares the major five religious traditions and giving to outgroups and secular organizations. The study finds that religious teachings, norms, values, social network, and private rituals, determine the direction of the relationship between religion and giving to outgroups and secular organizations. The study concludes that, despite the dominant positive relationship between religion and giving to outgroup and secular organizations, there remains heterogeneity among the studies based on their location, operationalization of religion and secular giving, and methodology used. The study also poses some implication questions and points out future research directions.

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Faisal Nazir. "LITERATURE AND SPIRITUALITY IN THE POST-SECULAR AGE." Journal of Social Sciences and Humanities 54, no. 2 (December 31, 2015): 45–55. http://dx.doi.org/10.46568/jssh.v54i2.118.

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This paper attempts to reconsider the nature and function of the ‘spiritual’ dimension in literary texts and in literary study in the context of the present state of the discipline of literary studies. The present era is often defined as a ‘post-secular’ era, one in which themes of spirituality and mysticism are increasingly noticeable in literary works. The paper argues that to maintain its relevance to contemporary writers and readers, literary criticism has to (re-)address these themes in a concrete and effective way. The paper recommends a comparative approach to the discussion of spirituality and mysticism in contemporary literature and literary criticism. In order to carry effective analytical potential, this approach, the paper emphasizes, has to be developed from specific spiritual traditions. The paper first discusses the disciplinary crisis literary studies have always been exposed to since their inception as a discipline of study in academic institutes. It then reviews the current state of the discipline and describes how the discipline came to be dominated by scientific and social approaches. Finally, it suggests the reinstitutionof the ‘spiritual’ element in literary study as a way out from the state of crisis in the discipline of literary studies. The paper thus attempts to strengthen the disciplinary identify of literary studies while exploring interdisciplinary aspects of the study literature.

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8

Clawson, AnaMaria Seglie. "A (Post)Secular Portrait." Henry James Review 41, no. 2 (2020): 174–89. http://dx.doi.org/10.1353/hjr.2020.0008.

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9

Jacques Berlinerblau. "What Is Secular Literature? Philip Roth as Case Study." Philip Roth Studies 14, no. 2 (2018): 66. http://dx.doi.org/10.5703/philrothstud.14.2.0066.

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10

Ward, Brian. "Culture and Redemption: Religion, the Secular, and American Literature." American Nineteenth Century History 10, no. 3 (September 2009): 364–66. http://dx.doi.org/10.1080/14664650903169803.

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11

Coleman, Dawn. "The Spiritual Authority of Literature in a Secular Age." Christianity & Literature 67, no. 3 (May 17, 2018): 519–30. http://dx.doi.org/10.1177/0148333117734161.

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This essay argues that literary studies has a vital role to play in secular studies through its analysis of literary texts, whose intricate representations of the subjective experience of secularity often defy historical narratives and social science theories. Drawing on Boaz Huss’s definition of spirituality as a phenomenon intimately linked to the dissolution of the mind/body dualism under late capitalism, the essay maintains that literary texts from at least the nineteenth century forward assert a spiritual authority essential to the study of secularity and to contemporary self-reflection.

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12

Kakkar, Shruti. "NATURE OF AESTHETIC CLASSICAL THINKING IN SECULAR SANSKRIT LITERATURE." International Journal of Research -GRANTHAALAYAH 7, no. 11 (November 30, 2019): 268–73. http://dx.doi.org/10.29121/granthaalayah.v7.i11.2019.3751.

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English: The Ramayana and the Mahabharata are considered epics, which are two representative texts of the advanced tradition of Indian literature. Their study gives the knowledge of the state of art prevailing at that time. By the time of "Ramayana" and "Mahabharata", there had been substantial development of painting, sculpture and architecture. Hindi: रामायण और महाभारत को महाकाव्य माना जाता है जो भारतीय साहित्य की उन्नत परम्परा के दो प्रतिनिधि ग्रन्थ हैं। इनके अध्ययन से उस समय प्रचलित कला की स्थिति का ज्ञान होता है। ''रामायण'' और ''महाभारत'' काल तक चित्रकला, मूर्तिकला व वास्तुकला का पर्याप्त विकास हो चुका था।

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13

Watkins, E. "Secular Vocations: Intellectuals, Professionalism, Culture." Modern Language Quarterly 55, no. 3 (January 1, 1994): 326–29. http://dx.doi.org/10.1215/00267929-55-3-326.

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14

Trigg, Christopher. "Islam, Puritanism, and Secular Time." American Literature 90, no. 4 (December 1, 2018): 815–39. http://dx.doi.org/10.1215/00029831-7208560.

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Abstract This article reconsiders the legacy of American Puritanism in the context of the current controversy around “radical Islam.” The rise of Salafi jihadism has emboldened those who maintain that Islam is incompatible with Western secularity. Liberal responses to this claim frequently appeal to the United States’ allegedly Puritan past, suggesting that the United States is particularly well placed to deal with both radical Islamism and anti-Islamic prejudice because of the ecumenical pluralism that emerged from the colonial crucible of competing denominations. I interrogate this claim by reading liberal and conservative statements about Muslims in the contemporary United States alongside the writings of Roger Williams, whom many consider to be the father of American pluralism. I argue that the modern rhetoric of religious diversity mirrors the eschatological structure of Williams’s tenet of toleration, wherein Muslims are offered only temporary acceptance. In each case, the pluralism of the present is set off against an anticipated cultural homogeneity.

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15

Hägglund, Martin. "Knausgaard’s Secular Confession." boundary 2 45, no. 4 (November 1, 2018): 13–40. http://dx.doi.org/10.1215/01903659-7142705.

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16

Miles, R. "Debating the Secular." Eighteenth-Century Life 37, no. 3 (September 6, 2013): 110–21. http://dx.doi.org/10.1215/00982601-2325704.

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17

Seidel, Kevin. "A Secular for Literary Studies." Christianity & Literature 67, no. 3 (May 17, 2018): 472–92. http://dx.doi.org/10.1177/0148333117736197.

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This essay criticizes two prevailing ways of thinking about the relationship between the secular and the religious—the way of enmity and the way of paradox—and affirms a third, more open-ended approach to the secular that looks to literature for what William Connolly calls “mundane transcendence.” The essay then shifts the focus of critical attention from the representation of religion in Marilynne Robinson’s Gilead and Orhan Pamuk’s Snow to their representation of “the secular.”

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18

Vyshenskaya, Yuliya P. "Italian treaties on literature as the style model for English secular early Renaissance literature." Vestnik of Kostroma State University 27, no. 1 (March 31, 2021): 99–105. http://dx.doi.org/10.34216/1998-0817-2021-27-1-99-105.

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The article deals with the matter of the English belles-lettres style of the 16th century. The style phenomenon is interpreted as some representative of the whole in particular. The fact in turn makes condition of interpreting the work of literature as belonging to some type of culture. Within the scope of the interpretation of the kind the style phenomenon is considered within the scope of the global context of changes which took place in European Renaissance. The notions of culture and literature are identified, the latter is believed to be one of the principle sphere of intellectual activity of the representatives of the humanistic thought devoted their time. The kind is marked by an outstanding rise during the analysed period of time. Perceiving the analysed time period culture as one of the cultures’ communication gives an opportunity to trace the ways of artistic transforming of the ideas about particular features of stylistic construction of a piece of literature. The study is based on the material of the creative heritage of Philip Sidney, the salient representative of the Elizabethan culture, whose individuality and style were under the influence of Italian humanistic thought.

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19

Burton, Grace M., and Teresa Scott Soufas. "Melancholy and the Secular Mind in Spanish Golden Age Literature." Hispania 74, no. 4 (December 1991): 887. http://dx.doi.org/10.2307/343726.

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20

Parr, James A., and Teresa Scott Soufas. "Melancholy and the Secular Mind in Spanish Golden Age Literature." South Central Review 9, no. 2 (1992): 98. http://dx.doi.org/10.2307/3189542.

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21

O'toole, Roger. "Myth, magic and religion in secular literature: The Canadian case." Journal of Contemporary Religion 10, no. 3 (October 1995): 297–307. http://dx.doi.org/10.1080/13537909508580748.

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22

Hill, Susan E. "Book Review: Spiritual Identities: Literature and the Post-Secular Imagination." Christianity & Literature 61, no. 4 (September 2012): 697–99. http://dx.doi.org/10.1177/014833311206100421.

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23

Males, Mikael. "Allegory in Old Norse Secular Literature: Theoretical and Methodological Challenges." Viking and Medieval Scandinavia 9 (January 2013): 99–132. http://dx.doi.org/10.1484/j.vms.1.103878.

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24

Fessenden, Tracy. ""The Secular" as Opposed to What?" New Literary History 38, no. 4 (2007): 631–36. http://dx.doi.org/10.1353/nlh.2008.0001.

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25

McDiarmid, Lucy. "Secular relics: Casement's boat, Casement's dish." Textual Practice 16, no. 2 (January 2002): 277–302. http://dx.doi.org/10.1080/095023602761622351.

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26

Heath Atchley, J. "The Silence of the Secular." Literature and Theology 21, no. 1 (March 1, 2007): 66–81. http://dx.doi.org/10.1093/litthe/frl062.

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27

Iskhakov, Radik R. "PERIODICAL ORGANS AND PUBLICATION OF SECULAR EDUCATIONAL LITERATURE IN THE CHUVASH LANGUAGE IN KAZAN IN 1905–1914." Historical Search 1, no. 3 (December 21, 2020): 90–97. http://dx.doi.org/10.47026/2712-9454-2020-1-3-90-97.

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In the conditions of “narrowing” the field of using the national languages of the Middle Volga region peoples, the study of historical experience of their use as a channel of cultural modernization and westernization of the society in the pre-revolutionary period is a topical subject of research. The purpose of the work is to analyze retrospectively the activities to translate and publish secular educational material and periodical press in the Chuvash language in Kazan in the late-imperial period (1905–1914). Liberalization of Caesarism’s internal politics during the First Russian Revolution, as well as emancipation of social consciousness of the national intelligentsia created favorable conditions for the appearance of the first periodicals and secular literature in the Chuvash language. One of the education centers, where at this time new Chuvash editions began to be published, was Kazan. The first Chuvash newspaper “Khypar” was published there as well as annual calendars, the Translation Commission under Kazan educational district organized translation and printing secular educational literature. Within the framework of this study, for the first time in the Russian historiography, the author makes an attempt to assess the role of Kazan in the formation of the Chuvash secular educational book and newspaper periodicals in pre-revolutionary period, he studies the activity of the Translation Commission under Kazan Educational District on compiling and printing secular educational literature, he shows the repertoire, the circulation and the years of Chuvash editions release. As a result of the study, it was concluded that the formation of secular book printing and the appearance of the first periodic organs in the Chuvash language played a significant role in the birth of the national movement and the growth of self-awareness in the Chuvash people.

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28

Schaub, Thomas H. "Secular Scripture and Cormac McCarthy’s The Road." Renascence 61, no. 3 (2009): 153–67. http://dx.doi.org/10.5840/renascence200961331.

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29

Railton, Stephen, and Geoffrey Rans. "Cooper's Leather-Stocking Novels: A Secular Reading." American Literature 64, no. 4 (December 1992): 814. http://dx.doi.org/10.2307/2927645.

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30

Hesse, Isabelle. "Edward Said’s translocations: essays in secular criticism." Journal of Postcolonial Writing 49, no. 3 (July 2013): 373–74. http://dx.doi.org/10.1080/17449855.2013.780860.

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31

Lee, Susanna. "Flaubert'sBlague Supérieure: The Secular World ofMadame Bovary." Symposium: A Quarterly Journal in Modern Literatures 54, no. 4 (January 2001): 203–17. http://dx.doi.org/10.1080/00397700109598300.

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32

Maithufi, Sope. "Secular Blackness in Zoë Wicomb's Short Stories." Journal of Literary Studies 26, no. 2 (June 2010): 69–79. http://dx.doi.org/10.1080/02564711003683659.

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33

Antonaccio, M. "Iris Murdoch's Secular Theology of Culture." Literature and Theology 18, no. 3 (September 1, 2004): 271–91. http://dx.doi.org/10.1093/litthe/18.3.271.

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34

Rhodes, Neil, and Theresa DiPasquale. "Literature & Sacrament: The Sacred and the Secular in John Donne." Modern Language Review 96, no. 2 (April 2001): 464. http://dx.doi.org/10.2307/3737362.

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35

O'sullivan, Sheryl. "The Invisible Being: Finding Images of God in Secular Children's Literature." Christian Education Journal: Research on Educational Ministry 3, no. 1 (May 2006): 43–57. http://dx.doi.org/10.1177/073989130600300104.

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36

Gazzard, H. "Literature & Sacrament: The Sacred and the Secular in John Donne." Notes and Queries 50, no. 1 (March 1, 2003): 116–17. http://dx.doi.org/10.1093/nq/50.1.116.

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37

Henry, Martin. "Sacred and Secular Scriptures: A Catholic Approach to Literature (Nicholas Boyle)." Irish Theological Quarterly 76, no. 3 (June 29, 2011): 293–97. http://dx.doi.org/10.1177/0021140011405743.

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38

Jasper, David. "Book Review: Sacred and Secular Scriptures: A Catholic Approach to Literature." Theology 109, no. 847 (January 2006): 69–70. http://dx.doi.org/10.1177/0040571x0610900129.

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39

Gazzard, Hugh. "Literature & Sacrament: The Sacred and the Secular in John Donne." Notes and Queries 50, no. 1 (March 1, 2003): 116–17. http://dx.doi.org/10.1093/nq/500116.

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40

O'Gorman, Farrell. "Book Review: Culture and Redemption: Religion, the Secular, and American Literature." Christianity & Literature 57, no. 4 (September 2008): 620–24. http://dx.doi.org/10.1177/014833310805700415.

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41

Passantino, Bob, and Gretchen Passantino. "Satanic Ritual Abuse in Popular Christian Literature: Why Christians Fall for a Lie Searching for the Truth." Journal of Psychology and Theology 20, no. 3 (September 1992): 299–305. http://dx.doi.org/10.1177/009164719202000330.

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The focus of this article is on some of the lay and secular popular literature that supports belief in satanic ritual abuse. The effects of SRA “survivor” stories and the importance of historical perspective on the SRA phenomenon are discussed. The approach of Christian investigative writing underpinning the article is that believers should promote a higher, not lower standard than the secular press. Biblical and common sense principles are enunciated for the sorting out of truth from untruth in relation to SRA sensationalism.

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42

Coleman, P. "Review: Literature and Sacrament: The Sacred and the Secular in John Donne * Theresa M. DiPasquale: Literature and Sacrament: The Sacred and the Secular in John Donne." Cambridge Quarterly 31, no. 4 (December 1, 2002): 361–63. http://dx.doi.org/10.1093/camqtly/31.4.361.

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43

Ahearn, Marie L. "Firewalking: From Sacred to Secular." Journal of Popular Culture 21, no. 1 (June 1987): 11–18. http://dx.doi.org/10.1111/j.0022-3840.1987.00011.x.

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44

Kiefer, David, Ivan Mendieta-Muñoz, Codrina Rada, and Rudiger von Arnim. "Secular Stagnation and Income Distribution Dynamics." Review of Radical Political Economics 52, no. 2 (April 2, 2020): 189–207. http://dx.doi.org/10.1177/0486613419895143.

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This paper contributes to the literature on secular stagnation by estimating a measure of potential output growth for the post-war US economy derived from a novel model specification that allows for the cyclical interactions between income distribution, represented by the trajectory of the labor share of income, and economic activity, as measured by capacity utilization. The results obtained show that potential output growth exhibits a gradual decline that predates the Great Recession and follows the downward trajectory of the labor share of income, thus suggesting the existence of an important long-run relationship between income distribution and output growth in the United States.

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45

Muhammadin, Fajri Matahati, and Hanindito Danusatya. "De-Secularizing Legal Education in Indonesian Non-Islamic Law School: Examining The �Intorduction to Jurisprudence� Textbooks on The �Norm Classification� Chapter." Ulul Albab: Jurnal Studi dan Penelitian Hukum Islam 1, no. 2 (May 5, 2018): 135. http://dx.doi.org/10.30659/jua.v1i2.2455.

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The Indonesian legal system is not secular, but the legal education in non-Islamic universities are secular. This article will highlight the �Introduction to Jurisprudence� course (ITJ) at law undergraduate programs. More specifically, one chapter will be analyzed i.e. �Classification of Norms� because it is an early fundamental chapter in ITJ which shapes the jurisprudential reasoning of the law students. This article uses a literature study to observe the most used textbooks for the (ITJ) course in the top law schools in Indonesia. It will be found that the approached used by these textbooks are secular and incompatible with the Indonesian non-secular legal system. Islamization of knowledge is needed to �de-secularize� this �Classification of Norms� chapter.

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46

Knight, Mark. "The Limits of Orthodoxy in a Secular Age: The Strange Case of Marie Corelli." Nineteenth-Century Literature 73, no. 3 (December 1, 2018): 379–98. http://dx.doi.org/10.1525/ncl.2018.73.3.379.

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Mark Knight, “The Limits of Orthodoxy in a Secular Age: The Strange Case of Marie Corelli” (pp. 379–398) This essay explores the eclectic spirituality of the late-nineteenth-writer Marie Corelli, with specific reference to her fiction. I look to her first novel, A Romance of Two Worlds (1886), as a case study with which to explore the relationship between Christian orthodoxy and heterodoxy in a secular age. In doing so, I draw on recent theoretical contributions to our understanding of the sacred and the secular in the late nineteenth century, and I question the tendency of many critics to presume that Corelli’s interest in spirituality has little or nothing to do with Christianity. Corelli wrote that her “creed has its foundation in Christ alone,” and although there are good reasons for investigating that claim more closely, these investigations do not have to result in a secular reading and/or an interpretation that breaks from Christianity. By situating Corelli’s fiction within the Christian tradition, I show how she helps us rethink the way in which we draw and redraw the boundaries of religious belief at the fin de siècle.

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47

BOYD, STEPHEN J. "SECULAR MYSTICISM: DYLAN THOMAS' “FERN HILL”." Forum for Modern Language Studies XXVII, no. 2 (1991): 177–88. http://dx.doi.org/10.1093/fmls/xxvii.2.177.

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48

Hämäläinen, Nora. "Sara Lidman's Secular Reading of Original Sin." Philosophy and Literature 45, no. 1 (2021): 88–102. http://dx.doi.org/10.1353/phl.2021.0006.

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49

Six, Clemens. "The Transnationality of the Secular." Brill Research Perspectives in Religion and Politics 2, no. 1 (November 4, 2020): 1–74. http://dx.doi.org/10.1163/25895850-12340003.

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Abstract This essay discusses in how far we can understand the evolution of secularism in South and Southeast Asia between the end of the First World War and decolonisation after 1945 as a result of transimperial and transnational patterns. In the context of the growing comparative literature on the history of secularisms around the globe, I argue for more attention for the mobility of ideas and people across borders. Conceptually, I suggest to capture the diversity of 20th century secularisms in terms of family resemblance and to understand this resemblance less as colonial inheritance but as the result of translocal networks and their circuits of ideas and practices since 1918. I approach these networks through a combination of global intellectual history, the history of transnational social networks, and the global history of non-state institutions. Empirically, I illustrate my argument with three case studies: the reception of Atatürk’s reforms across Asia and the Middle East to illustrate transnational discourses around secularism; the role of social networks in the form of translocal women’s circles in the interwar period; and private US foundations as global circuits of expertise. Together, these illustrations are an attempt to sustain a certain degree of coherence within globalising secularism studies while at the same time avoiding conceptual overstretch.

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50

Rethelyi, Mari. "A Place of Pretense and Escapism: The Coffeehouse in Early 20th Century Budapest Jewish Literature." Religions 9, no. 10 (October 18, 2018): 320. http://dx.doi.org/10.3390/rel9100320.

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In Budapest, going to the coffeehouiennese Café and Fin-De-Siecle Cultuse was the quintessential urban habit. The coffeehouse, a Judaized urban space, although devoid of any religious overtones, was Jewish in that most of the owners and significant majority of the intellectual clientele were Jewish—secular and non-affiliated—but Jewish. The writers’ Jewishness was not a confessed faith or identity, but a lens on the experience of life that stemmed from their origins, whether they were affiliated with a Jewish institution or not, and whether they identified as Jews or not. The coffeehouse enabled Jews to create and participate in the culture that replaced traditional ethnic and religious affiliations. The new secular urban Jew needed a place to express and practice this new identity, and going to the coffeehouse was an important part of that identity. Hungarian Jewish literature centered in Budapest contains a significant amount of material on the coffeehouse. Literature provided a non-constrained and unfiltered venue for the secular Jewish urban intellectuals to voice freely and directly their opinions on Jewish life at the time. In the article I examine what the Jewish writers of the early 20th century wrote about Budapest’s coffeehouses and how their experience of them is connected to their being Jewish.

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Journal articles on the topic 'Secular literature'

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