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Journal articles on the topic 'Secular world and Reactions to Fundamentalism'

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Published: 4 June 2025
Last updated: 15 July 2025

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1

Thayil, Jose. "Religious Fundamentalism :A Challenge to Peace." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2017, Vol 17/1 (2017): 115–32. https://doi.org/10.5281/zenodo.4281960.

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One of the serious threats that modern humanity faces is religious fundamentalism. The author, highlighting the origins  of fundamentalism, tries to bring out the fact that it is a threat to the secular world. Fundamentalism of different religions is touched  upon to analyze the salient features of religious fundamentalism. Arguing that fundamentalism is a reaction to the advent o f the mod­ ern secular world, the author spells out the possible reactions to the phenomenon of fundamentalism.  
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2

Pedersen, Kim Arne. "Grundtvig og fundamentalismen." Grundtvig-Studier 56, no. 1 (2005): 86–124. http://dx.doi.org/10.7146/grs.v56i1.16472.

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Grundtvig og fundamentalismen[Grundtvig and fundamentalism]By Kim Arne PedersenThe chosen starting-point is Ole Vind’s perception of Gr as a Biblefundamentalist. Vind constructs a concept of fundamentalism along idea-historical lines and focuses on what he perceives to be Gr’s literal reading of, especially, the Old Testament; but he also emphasises that for Gr the Scriptures were directly inspired by God.Through the introduction of a theological-historical and secularhistorical definition of the concept of fundamentalism, Gr’s relationship to the Bible is examined with the aim of mounting a c
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3

Sene, Birane. "The Puritans in Early American Society and the Premises of Religious Fundamentalism." Noble International Journal of Social Sciences Research, no. 63 (April 20, 2021): 24–29. http://dx.doi.org/10.51550/nijssr.63.24.29.

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Puritanism is historically a form of Protestantism, resulting from the movement of John Calvin affirmed in England, from the 1560s in reaction against official Anglicanism considered too close to idolatry. Puritans will leave England where they were persecuted and settle in the East of the United States later known as New England. This puritan community will serve as a model of a Protestant state based on religious principles. The rigor of the Calvinist doctrine determined social relations and guided the destiny of handpicked people for their moral rectitude. The principles that governed this
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4

Kardis, Kamil, Michal Valčo, Katarina Valčova, and Gabriel Pal'a. "The Threat of Religious Fundamentalism and the European Immigration Crisis." Bogoslovska smotra 91, no. 5 (2022): 1161–92. http://dx.doi.org/10.53745/bs.91.5.11.

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A significant part of the crisis of our contemporary European societies can be attributed to misplaced and abused religious zeal in various forms of religious fundamentalism, both domestically grown as well as imported and shared by the immigrants to Europe from third-world countries. To deal with this complex phenomenon in the European environment, it is necessary to conceive the analysis of the presented issue into a sociological scheme based on three premises: (1) diagnosis of migration processes in the context of growing population movements in Europe, (2) identification of determinants an
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5

Weldon, Stephen P. "The Scientific Spirit of American Humanism." Perspectives on Science and Christian Faith 74, no. 4 (2022): 246–48. http://dx.doi.org/10.56315/pscf12-22weldon.

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THE SCIENTIFIC SPIRIT OF AMERICAN HUMANISM by Stephen P. Weldon. Baltimore, MD: Johns Hopkins University Press, 2020. 285 pages. Hardcover; $49.95. ISBN: 9781421438580. *The Scientific Spirit of American Humanism by Stephen Weldon recounts with approval the rise of non-theistic, and even antitheistic, thought in modern science. At the outset, I will confess to being a biased reviewer (perhaps, even, an antireviewer). If I were to tell this story, I would lament, rather than celebrate, the seemingly antireligious stance lauded in this history. I must also confess to being an active participant
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6

Wani, Nazar Ul Islam. "Understanding Islamic Fundamentalism." Journal of the Contemporary Study of Islam 4, no. 2 (2024): 219–45. http://dx.doi.org/10.37264/jcsi.v4i2.05.

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The term “religious fundamentalism” has attracted attention all over the world because of its adherents being involved in conflicts and violence. The phenomenon has been perceived twofold: one is returning to the core teachings of religion without accepting any modern changes and second is the palpable desire to establish a cosmic order (religious law) on canonic law in order to establish a just system which fundamentalists believe secular law has failed to establish. This paper endeavors to understand the nature, dimensions, and prospects of Islamic Fundamentalism under these two dimensions.
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7

Fong, Dorritta. "Satanic v. Angelic: The World Welterweight Fight: Rushdie Takes on Hegemony!" Commonwealth Essays and Studies 26, no. 2 (2004): 91–106. http://dx.doi.org/10.4000/123zi.

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While the West has generally viewed reaction to The Satanic Verses as typifying the backwardness of Islam and championed Rushdie as an icon of free speech, such a binary interpretation is misleading. The novel is satanic not because it is a product of a depraved secular writer who criticises Islam but in its critiques of both fundamentalist Islam and the West’s demonising of the East. Rushdie’s work redefines race, nation, and the abjected devil.
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8

Cowden, Stephen, Gita Sahgal, Stephen Cowden, and Gita Sahgal. "Why Fundamentalism?" Feminist Dissent, no. 2 (June 22, 2017): 7–39. http://dx.doi.org/10.31273/fd.n2.2017.35.

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This article is intended to generate a discussion about religious fundamentalism. We begin by proposing a definition and arguing for the value of ‘fundamentalism’ as an analytical category that allows the understanding of common political discourses, interventions and practices across different religions and diverse contexts. We then delineate key components of fundamentalist movements, looking in particular at the construction of a neo-patriarchal political order as a key objective.
 We then move to trying to understand why fundamentalism has emerged at this particular point in time. We
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9

Izluchenko, T. V., and D. N. Gergilev. "The Post-Secular Nature of Religious Fundamentalism: The Activities of Islamic Terrorist Organizations in Central Asia." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 49 (2024): 130–37. http://dx.doi.org/10.26516/2073-3380.2024.49.130.

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The influence of post-secular trends on the emergence and spread of religious fundamentalism as a hybrid form of religiosity is substantiated. Religious fundamentalists are understood by social actors. They reflect on socio-political mistakes from the point of view of radical religious beliefs and implement a project of transforming society – bringing the world to predictability (sacred history) through moving away from chaos (godlessness). The principles of religious fundamentalism are used to ideologically justify terrorist activities, form group thinking and exercise social control. The amb
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10

محمد, علي عظم, and رنا عبد الرحيم حاتم. "The Islamic fundamentalist movement (origin and approach)." Kufa Journal of Arts 1, no. 32 (2017): 273–94. http://dx.doi.org/10.36317/kaj/2017/v1.i32.6045.

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This research deals with the emergence of contemporary Islamic fundamentalism, which appeared with the founding of the Muslim Brotherhood in 1928 and continued thereafter, and was represented by violence and distortion of some Islamic concepts such as the concept of (jihad) to achieve political gains. The fundamentalist pushed him, making him comparable to the secular currents in the Arab world in the middle of the twentieth century
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11

Obirek, Stanislaw. "The Challenge of Postsecularism." Journal of Nationalism, Memory & Language Politics 13, no. 2 (2019): 239–50. http://dx.doi.org/10.2478/jnmlp-2019-0009.

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Abstract Since September 11 attacks on World Trade Center, the word “postsecularism” became a kind of key to explain the existing tension between the secular and “indifferent toward religion” Western world, and the growing religious fundamentalism. However, the existence of conflict between secular and religious worldviews and the attempts to overcome it are not new. The aim of my paper is to present a few examples of successful endeavors of worldviews exchanges between believers and nonbelievers. But, first, a definition of postsecularism will be suggested together with some critical reflecti
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12

Bates, Larry W., Richard A. Hudiburg, Elizabeth P. Lauderdale, and Joseph R. Castillo. "Reactions of Religious Fundamentalists to Taboo Images and Words." Psychological Reports 113, no. 1 (2013): 73–96. http://dx.doi.org/10.2466/17.07.pr0.113x15z2.

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Some view religious fundamentalism as inclusive of fear of the world as a dangerous place. Fundamentalists are known to have extensive taboo lists, but research concerning their reactions to taboo stimuli is sparse. If fear is a basic component of fundamentalism, then reactions to taboo stimuli should be somewhat similar to common fear reactions, including subjective appraisal of discomfort, psychophysiological arousal, cognitive interference, and behavioral avoidance. The current research addressed some of these questions with three studies to examine subjective discomfort to religiously-tabo
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13

Chalik, Abdul. "Fundamentalisme dan Masa Depan Ideologi Politik Islam." ISLAMICA: Jurnal Studi Keislaman 9, no. 1 (2015): 54. http://dx.doi.org/10.15642/islamica.2014.9.1.54-80.

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<p>This article elaborates the phenomenon of fundamentalism and the future of Islamic political ideology. Islamic ideology represents religious views, ideas and movements which aspire to bring Islam into practice in state and societal affairs. One variant of Islamic ideologies is fundamentalism which endeavors to return religious practices back to the pristine Islam based on the Qur’ân and al-Hadîth. Fundamentalism rejects all modes of understand-ding which are not based on the Qur’ân and al-Hadîth, and refuses secular methodology in interpreting the Qur’ân. This type of Islamic ideology
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14

Dejeu, Ioana, and Laurențiu Petrila. "GLOBALIZATION AND THE RELIGIOUS FUNDAMENTALISM." AGORA INTERNATIONAL JOURNAL OF JURIDICAL SCIENCES 19, no. 1 (2025): 253–59. https://doi.org/10.15837/aijjs.v19i1.7191.

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Globalization is a complex phenomenon that involves the economic, cultural, and political integration of countries and regions around the world. At the same time, this process has influenced and been influenced by various religious movements and ideologies, including religious fundamentalism. Religious fundamentalism represents a strong and often conservative reaction to the rapid changes and perceived alien values brought about by globalization. Although globalization brings multiple benefits, including economic development and cultural exchange, it also generates reactions to defend traditio
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15

SILVA, MURILO LOPES DA. "O FUNDAMENTALISMO RELIGIOSO E SUA APROXIMAÇÃO DO MONOTEÍSMO." RCMOS - Revista Científica Multidisciplinar O Saber 3, no. 1 (2024): 1–5. http://dx.doi.org/10.51473/ed.al.v3i1.624.

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This research seeks tounderstand the approximation of fundamentalism to monotheism. Fundamentalism emerged as a rescue of the Christian tradition in themidst of sociocultural transformations. The modernity arising from the Enlightenment cause das plitw it hin fundamentalists that convergedin the formation of two theologicals trands. A liberal aspect that was associated with the humanists and the social sciences, becoming a liberal theology.Theo thers trandremained linked to conservatism and traditions of the early church. Fundamentalism lost its way when itcame across a cyclical society that w
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16

Dudar, Vasyl. "The confrontation between European secularisation and Russian Orthodox fundamentalism: Main causes and consequences for modern society." EUROPEAN CHRONICLE 8, no. 3 (2023): 47–57. http://dx.doi.org/10.59430/euch/3.2023.47.

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The relevance of the subject under study lies in the problem of church-state relations in the struggle for power at the national and international levels. In this regard, the purpose of this study was to investigate the negative and positive impact of religious factors on the international environment and within individual states. To fulfil this purpose, phenomenological and hermeneutical research methods were used. The findings of this study suggest that the fundamentalist movement emerged as an alternative to modernity, which was widespread in European countries in the early 20th century; th
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17

Oliver, Kelly. "Kristeva’s Rewriting of Totem and Taboo and Religious Fundamentalism." Journal for Continental Philosophy of Religion 1, no. 2 (2019): 232–57. http://dx.doi.org/10.1163/25889613-00102005.

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Abstract With the upsurge in various forms of religion, especially dogmatic forms that kill in the name of good versus evil, there is an urgent need for intellectuals to acknowledge and analyze the role of religion in contemporary culture and politics. If there is to be any hope for peace, we need to understand how and why religion becomes the justification for violence. In a world where religious intolerance is growing, and the divide between the secular and the religious seems to be expanding, Julia Kristeva’s writings bridge the gap and once again provide a path where others have seen only
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18

Daven, Mathias. "ARUS BALIK: GERAKAN FUNDAMENTALIS DALAM ISLAM." Jurnal Ledalero 13, no. 2 (2017): 263. http://dx.doi.org/10.31385/jl.v13i2.74.263-293.

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There is a strong link between religious fundamentalist movements and the
 globalization (economic) project. In the context of Western civilization, fundamentalist
 movements are closely linked to the “critical discussion” on the antinomy of modernity.
 These movements reached a new phase in the second half of the 20
 century, namely a “confrontation” between Western civilization and the East (Islam). On the one
 hand, the Western civilization model of the globalization project grows due to a
 certain form of fundamentalism within itself, namely an economic fundam
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19

Marchenko, Andrii. "RELIGIOUS FUNDAMENTALISM AND HUMAN RIGHTS: THE IDEA AND MODERN PRACTICE." Sophia. Human and Religious Studies Bulletin 19, no. 1 (2022): 27–32. http://dx.doi.org/10.17721/sophia.2022.19.6.

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The content of the concept of religious fundamentalism is analyzed; the peculiarities of positioning and forms of manifestation of the phenomenon of religious fundamentalism in the socio-cultural space of the modern world are considered; the specifics of the relationship and the existing fundamental contradictions between fundamentalist ideas and practices and the idea of human rights and ways to defend them are studied. It is concluded that religious fundamentalism is a complex phenomenon that has not only a purely religious nature but also socio-political essence, gives to faith an ideologic
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20

de Wildt, Lars, and Stef Aupers. "Playing the Other: Role-playing religion in videogames." European Journal of Cultural Studies 22, no. 5-6 (2018): 867–84. http://dx.doi.org/10.1177/1367549418790454.

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In contemporary ‘post-secular society’, videogames like Assassin’s Creed, BioShock Infinite or World of Warcraft are suffused with religious elements. Departing from a critique on studies perceiving such in-game representations as discriminatory forms of religious Othering, the main research question of this article is: how does role-playing the (non-)religious Other in games affect the worldview of players? The study is based on a qualitative analysis of in-depth interviews held with 20 international players from different (non-)religious backgrounds. Rather than seeing religion in games as r
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21

Casanova, José. "Cosmopolitanism, the clash of civilizations and multiple modernities." Current Sociology 59, no. 2 (2011): 252–67. http://dx.doi.org/10.1177/0011392110391162.

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The article examines the three alternative conceptions of the emerging global order with special reference to the place and role of the world religions in that order. (1) Cosmopolitanism builds upon developmental theories of modernization that envision this transformation as a global expansion of western secular modernity, conceived as a universal process of human development. Secularization remains a key analytical as well as normative component. Religions that resist privatization are viewed as a dangerous ‘fundamentalism’ that threatens the differentiated structures of secular modernity. (2
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22

Khokhlov, Andrei A., and Dzhomart F. Aliev. "POLITICAL ORTHODOXY AND SECULAR SOCIETY. COMPATIBILITY ISSUES." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 3 (2024): 145–54. http://dx.doi.org/10.28995/2073-6401-2024-3-145-154.

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The article deals with the issues of the religion politicization in a secular society on the example of Orthodox radical activism. The growth of conservative political attitudes among active Orthodox citizens is analyzed as a reaction to the acceleration of the secularization process of Russian society, which creates a threat of marginalization of religious identity. The influence of Western European Christian fundamentalists on the Russian communities of Orthodox radicals is noted. There is a relationship between the spread of radical conservative ideas and values in modern Russian society an
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23

Sheikh, Javaid A. "Educational Dualism in the Muslim World and the Way Forward: A Comparative Study of Educational Thought of Mawlana Madoodi and Badiuzzaman Said Nursi." Journal of South Asian Studies 8, no. 2 (2020): 47–55. http://dx.doi.org/10.33687/jsas.008.02.3277.

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There is no denying of the fact that Islam lays a great thrust on education but the duality in the education system has created a huge gulf between the secular and the sacred. Generally speaking religious educational institutions have been cut off from the scientific knowledge and hence from the world altogether, and the secular educational institutions are cut off from the Wahi (the Divine guidance), hence cut off from the other world. Under the prevailing setup, both systems are inadequate to produce the desired man-the Khalifa. Therefore, integration of both streams of knowledge is accepted
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24

Tehranian, Katharine Kia. "Consuming Identities: Pancapitalism and Postmodern Formations." Prospects 24 (October 1999): 33–47. http://dx.doi.org/10.1017/s0361233300000284.

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The dramatic rise of identity anxieties in most parts of the world — as reflected in posttraditional movements in politics and postmodernist movements in art, architecture, and social theory — calls for an explanation. Also known disparagingly as fundamentalism or neoconservatism, posttraditionalism is often a response from the peripheral sectors of the population to the onslaught of rapid modernization, often accompanied by social disequilibria, income inequities, and feelings of relative deprivation. The Bible Belt in the United States, the oriental Jews in Israel, the rural and semi–urbaniz
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25

Pujol, Jordi. "Magisterium of John Paul II and the Moral Dilemmas of Free Speech: A Communication Based on Freedom and Truth." Journal of Communication and Religion 40, no. 3 (2017): 102–15. http://dx.doi.org/10.5840/jcr201740322.

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Some recent cases related to free speech show that different forms of fundamentalism challenge the liberal notion of absolute tolerance. This situation can also express that liberal tolerance based on ethical skepticism is not enough to solve the moral problem of noxious speech. I briefly explore the historical context and the philosophical background where political rights like free speech were founded. During this process, the Church passes from condemning modernity to dialogue. Vatican II contains the new theoretical framework of the Church about the secular world. The magisterium of John P
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26

Ja'far, Ali. "The New Visibility of the Salafi Da’wah in the “Digital Space”: Fundamentalism and Political Identity in the Post Suharto." Addin 17, no. 2 (2023): 233. http://dx.doi.org/10.21043/addin.v17i2.20227.

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This paper investigates the new visibility of Salafist da’wah on the new media. The media such as cassette, bulletin, television and the digital made religious material and the agents be more visible in the secularized world. The basic inquiries is how the Salafi agent reforms their visibility in the post Suharto era and how it deals with their Islamism agenda in the media. Alongside that visibility has also revised the secular thesis on the privatization of religion it also marks the resurgence of religion globally. Through analysing the Islamic post in the social media content in Instagram a
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27

Herrero, Dolores. "Tabish Khair’s Just Another Jihadi Jane: Western Civilization and ‘War on Terror’ Versus Islamist Terrorism as the Two Sides of the Globalization Coin." Societies 8, no. 4 (2018): 97. http://dx.doi.org/10.3390/soc8040097.

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Armed conflicts and violence have always been concomitant with human history but it is undeniable that our perception of them has undergone some disturbing evolution of late. Whereas in the past wars and organized violence were mainly regarded as being temporary, that is, originating in a number of reasons and tensions that might become eventually solved and confined to very specific zones on the world map, nowadays most people feel that nobody can escape the scourge of indiscriminate violence and this is mainly due to terrorism, in particular to that associated with Muslim fundamentalism. The
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28

Leduc, Timothy. "Fuelling America's Climatic Apocalypse." Worldviews: Global Religions, Culture, and Ecology 11, no. 3 (2007): 255–83. http://dx.doi.org/10.1163/156853507x230555.

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AbstractThis paper examines the powerful intersection of Christian fundamentalism and fossil fuel interests in the United States' Republican administration's policy response to climate change. Of particular interest is the increasing recognition that apocalyptic Christian beliefs are informing America's political economic and public understanding of environmental issues, thus allowing climate change to be interpreted from a religious frame of reference that could impact a viable response in a country whose GHG emissions are amongst the highest in the world. While liberal secularists may think
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Asriani, Asriani. "Synthesis of Religion and The State." Journal of Scientific Research, Education, and Technology (JSRET) 1, no. 2 (2022): 337–44. http://dx.doi.org/10.58526/jsret.v1i2.112.

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The discussion between the relationship between religion and the state never stops being debated and it is difficult to find points of common ground, because each considers the conception offered to be correct and very appropriate for every condition of the times. Islam in general. This is because almost all the figures and scholars who are used as references with their various arguments are inseparable from the three models of state that currently exist in the Islamic world, namely: Islamic, Secular, and Muslim. Even though there are differences between the three, this substantially boils dow
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30

Urueña, Rene. "Evangelicals at the Inter-American Court of Human Rights." AJIL Unbound 113 (2019): 360–64. http://dx.doi.org/10.1017/aju.2019.64.

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Christian Evangelicals are a growing political force in Latin America. Most recently, they have engaged the Inter-American Court of Human Rights to challenge basic LGBTI achievements, such as same-sex marriage and other demands for equal rights. Several commentators thus speak of an imminent showdown between human rights protections and Christian Evangelism in the region, which would mirror similar conflicts elsewhere in the world. This essay challenges this narrative and warns against a top-down “secular fundamentalism,” which may alienate a significant part of the region's population and cre
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Gervais, Will M., and Ara Norenzayan. "Reminders of Secular Authority Reduce Believers’ Distrust of Atheists." Psychological Science 23, no. 5 (2012): 483–91. http://dx.doi.org/10.1177/0956797611429711.

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Atheists have long been distrusted, in part because they do not believe that a watchful, judging god monitors their behavior. However, in many parts of the world, secular institutions such as police, judges, and courts are also potent sources of social monitoring that encourage prosocial behavior. Reminders of such secular authority could therefore reduce believers’ distrust of atheists. In our experiments, participants who watched a video about police effectiveness (Experiment 1) or were subtly primed with secular-authority concepts (Experiments 2–3) expressed less distrust of atheists than d
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32

Kodenev, Maksim A. "Secular myth: “spirituality” and “religiosity” in advertising." Богословский сборник Тамбовской духовной семинарии, no. 3 (24) (September 27, 2023): 58–68. https://doi.org/10.51216/2687-072x_2024_3_58-68.

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The object of research in this article is commercial advertising, which is analyzed not from the point of view of its technical execution, but from the point of view of its functions in the structure of modern communication. The purpose of the study is to analyze philosophical and theological understanding of the phenomenon of advertising, as well as to identify the legitimacy of some aspects of theological criticism of modern commercial advertising. The relevance of the study lies in the increasing influence of the means and methods of communication on the existential world of man. There is b
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Kodenev, Maksim A. "Secular myth: “spirituality” and “religiosity” in advertising." Богословский сборник Тамбовской духовной семинарии, no. 3 (24) (September 27, 2023): 58–68. https://doi.org/10.51216/2687-072x_2023_3_58-68.

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The object of research in this article is commercial advertising, which is analyzed not from the point of view of its technical execution, but from the point of view of its functions in the structure of modern communication. The purpose of the study is to analyze philosophical and theological understanding of the phenomenon of advertising, as well as to identify the legitimacy of some aspects of theological criticism of modern commercial advertising. The relevance of the study lies in the increasing influence of the means and methods of communication on the existential world of man. There is b
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34

SLEDZEVSKIY, I. V. "Desecularization of the World Community as Tension Source in the International Relations and World Politics." Outlines of global transformations: politics, economics, law 11, no. 4 (2018): 30–45. http://dx.doi.org/10.23932/2542-0240-2018-11-4-30-45.

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Article is devoted to a role of world religions in the modern international relations and world politics. The phenomenon of world religious revival, his connection with globalization processes, formation of the multi-polar, polycivilization world is investigated. A research objective is the analysis of tendencies of a desecularization of the world community, the reasons and possible consequences of this process in global measurement. Article includes Introduction, three analytical sections and the Conclusion. In Introduction the phenomenon of world religious revival and approaches to his study
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35

Davie, Grace. "Religion in Europe in the 21st Century: The Factors to Take into Account." European Journal of Sociology 47, no. 2 (2006): 271–96. http://dx.doi.org/10.1017/s0003975606000099.

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This article considers six factors that are currently shaping the religious life of Europe. These are the Judaeo-Christian heritage, the continuing influence of the historic churches, the changing patterns of church-going, new arrivals from outside, secular reactions and the growing significance of religion in the modern world order. Any assessment of the future of religion in Europe must take all of these into account, not least their mutual and necessarily complex interactions.
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Abrarov, S. A. "UZBEKISTAN IN THE MODERN WORLD: THE SECULAR PATH OF DEVELOPMENT AND ISLAMIC FUNDAMENTALISM (REFLECTIONS ON TODAY AND TOMORROW THROUGH THE PRISM OF GLOBAL PROBLEMS)." Theoretical & Applied Science 80, no. 12 (2019): 231–34. http://dx.doi.org/10.15863/tas.2019.12.80.47.

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37

Adesoji, Abimbola. "The Boko Haram Uprising and Islamic Revivalism in Nigeria." Africa Spectrum 45, no. 2 (2010): 95–108. http://dx.doi.org/10.1177/000203971004500205.

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From the 1980 Maitatsine uprising to the 2009 Boko Haram up-rising, Nigeria was bedevilled by ethno-religious conflicts with devastating human and material losses. But the Boko Haram uprising of July 2009 was significant in that it not only set a precedent, but also reinforced the attempts by Islamic conservative elements at imposing a variant of Islamic religious ideology on a secular state. Whereas the religious sensitivity of Nigerians provided fertile ground for the breeding of the Boko Haram sect, the sect's blossoming was also aided by the prevailing economic dislocation in Nigerian soci
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Palamar, Antonіі. "The Influence of Religion on the Political Situation in Egypt in 2011–2013: "Political Islam" and "Islamic Fundamentalism"." Grani 24, no. 1 (2021): 58–68. http://dx.doi.org/10.15421/172106.

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The influence of religion on politics is inherent not only to the Islamic world, however, none of political theorist should ignore the role of Islam in Muslims’ public life, its impact on the policies of Muslim nations and the global geopolitical situation. Due to its historical uniqueness Modern Islam is not only a religion but also a way of life for the vast majority of Muslims and the basis of their civilizational and even national self-identification. Therefore, the role of religion in the Muslim world is different to that of countries, mostly populated by Christians, as Christianity is le
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Rashid, Mohammed. "Queering Bangladeshi Blogging Networks: Legal Rights, Religious Fundamentalism, and the Politics of Blog Publics in Bangladeshi LGBTQ+ Activism." QED: A Journal in GLBTQ Worldmaking 10, no. 2 (2023): 93–117. http://dx.doi.org/10.14321/qed.10.2.0093.

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Abstract LGBTQ+ activism in Bangladesh is a comparatively less explored avenue in queer Asia studies. Although academic and socio-political conversations around hijra and transgender communities in Bangladesh are more often foregrounded, scholarly discussions around gay, lesbian, and bisexual experiences and identities are rarely pursued. This is partly due to the vitriolic and brutal treatment of gay, lesbian, and bisexual subjects and allies in the Bangladeshi nation-state where both socio-cultural ideology and legislative principles are dominated by pro-Islamic religious doctrines and colon
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Jackson, Sherman A. "The Alchemy of Domination? Some Ashʿarite Responses to Muʾtazilite Ethics". International Journal of Middle East Studies 31, № 2 (1999): 185–201. http://dx.doi.org/10.1017/s0020743800054015.

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In his provocative essay Knowledge and Politics, Harvard Law School professor Roberto Unger undertook what has since become a familiar critique of the contemporary social and political order. Beginning with the main postulates of Enlightenment epistemology, Unger contended that our acceptance of “liberal philosophy” has divided us, as moral beings, between the private world of value and desire and the public world of rules and reason. Since, moreover, reason functions as the medium of public (and ostensibly egalitarian) discourse, its inevitable exaltation over desire threatens, where it does
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Bacevičiūtė, Danutė. "The Return of Religion and the Problem of Radical Evil: A Case Study of Russia’s War in Ukraine." Religija ir kultūra, no. 24-25 (December 20, 2019): 19–36. http://dx.doi.org/10.15388/relig.2019.12.

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The article analyses the case of Russia’s war in Ukraine by focusing on the ambivalent relationship between radical evil and the “return of the religious”. First, the revival of politicised religious fundamentalism in contemporary Russia is examined by discussing the relationship between the state and the church and its concretisation in the field of foreign policy – the “Russian World” teaching. The article shows how the Russian Orthodox Church legitimises a project that pursues geopolitical goals and justifies the started war as a metaphysical fight against evil. Attention is drawn to the fa
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Fang, Eddy S. "Three decades of “repackaging” Islamic finance in international markets." Journal of Islamic Marketing 7, no. 1 (2016): 37–58. http://dx.doi.org/10.1108/jima-10-2014-0067.

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Purpose – This paper aims at retracing changing attitudes toward Islamic financial products in international markets over the past three decades, thereby providing an account of their “unexpected” expansion outside of the Muslim world. Design/methodology/approach – This conceptual paper builds on an archival research – 969 news articles published in the UK from 1985 to 2014. Although emphasis is put on the decade of fast changing attitudes toward Islamic finance (IF) in global markets (2001-2011), the years prior to (1985-2000) and following (2012-2014) the target period are also investigated.
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Kirillina, Svetlana. "The “East—West” Dilemma: The Caliphate in the Categories of Acceptance and Rejection by Muslim Ideologists of the 20th Century." ISTORIYA 13, no. 11 (121) (2022): 0. http://dx.doi.org/10.18254/s207987840023166-1.

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The article discusses the actualization of the problem of Islamic statehood after the official abolition of the Caliphate by the Parliament and the Government of Turkey in 1924. From that time on the institution of the Caliphate was no longer a part of the political reality in the Muslim world. However, it has become an arena of the movement for the revival of the traditional Islamic form of government and a platform for debates regarding the ways and prospects of restoring the Caliphate within the framework of new political realities. The search for a more pragmatic understanding of the probl
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Yarotskyi, Petro. "TRANSFORMATION OF THE RELIGIOSITY OF THE POPULATION OF POST-SOCIALIST EASTERN AND CENTRAL EUROPEAN COUNTRIES IN THE FORMAT OF RELIGIOUS, MIXED, ATHEISTIC CULTURE." Sophia. Human and Religious Studies Bulletin 21, no. 1 (2023): 82–88. http://dx.doi.org/10.17721/sophia.2023.21.20.

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This process is studied in the context of a survey conducted by the international network of Catholic pastoral theologians in 10 countries in Eastern and Central Europe, which after totalitarian socialism and state atheism began the creation of constitutional guarantees of freedom of conscience and religion. Among the problems studied by pastoral theologians, we highlight those that relate to the subjective perceptions of respondents about their understanding of the essence of God and the importance of religion for modern man and society. This allowed identifying the respondents as persons of
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Lepeshkin, Dmitrii Germanovich. "Representations of secularism in the modern confessional theology." Философская мысль, no. 9 (September 2021): 45–53. http://dx.doi.org/10.25136/2409-8728.2021.9.36359.

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The subject of this research is comprehension of the concept of secularism by theologians of the Abrahamic religious tradition (Christianity, Islam, and Judaism) in the late XX – early XXI centuries. The object of this research is secularism as the phenomenon of modernity. Leaning on the methodology of contextualism, comparative and content analysis, in terms of civilizational approach, the author studies the interpretation of the concept of secularism within the framework of confessional theological discourse. The author has examined the corresponding representations of theologians
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Erenchinova, Evgeniia, and Elena Proudchenko. "Spirituality and Moral Values." SHS Web of Conferences 50 (2018): 01050. http://dx.doi.org/10.1051/shsconf/20185001050.

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Since ancient times philosophers have been concerned with the issues of spirituality. The characteristic of the personality from the spirituality viewpoint gives the chance to see in a person the already created moral values. These values are reflected in his/her education and reactions to the arising situations demanding instant actions. It is important to underline that the spiritual world of a man is formed both within the religious and the secular system. In this article, the authors tried to show the difference between spiritualty and morality and to present spirituality from the perspect
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Iqbal, Asep Muhamad. "Varied Impacts of Globalization on Religion in a Contemporary Society." Religió: Jurnal Studi Agama-agama 6, no. 2 (2016): 207–29. http://dx.doi.org/10.15642/religio.v6i2.604.

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This article discusses the current situation of religion caused by the forces of globalization by analyzing the developing phenomenon related to religion in contemporary society. It argues that globalization has a mixed impact on religion in ways that lead to the opposing view of secularist scholars that religion will be diminished. Apparently, religion has experienced a revival in many parts of the world, mainly in the form of religious fundamentalism. Problems and challenges posed by globalization, such as the environmental crisis and secular society have provided the opportunity and the pow
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Solarz, Anna M., and Iuliia Korniichuk. "The Reactions of Orthodox Churches to Russia’s Aggression towards Ukraine in the Light of the Postsecular Approach to IR Studies." Religions 14, no. 4 (2023): 515. http://dx.doi.org/10.3390/rel14040515.

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Russia’s war against Ukraine, in which the aggressor has been making use of religion, including theological rhetoric, to achieve its aims, has sparked reactions from Orthodox Churches all over the world. This has led to a revitalisation of social teaching, including discussions on war and peace within the Orthodox tradition. This may well become a further impetus for more in-depth research on religion and international relations, and possibly for more reappraisals of the secular identity of IR studies. An analysis of the attitudes of Orthodox Churches towards this war indicated that the author
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Jewett, Andrew. "Science under Fire: Challenges to Scientific Authority in Modern America." Perspectives on Science and Christian Faith 74, no. 4 (2022): 248–50. http://dx.doi.org/10.56315/pscf12-22jewett.

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SCIENCE UNDER FIRE: Challenges to Scientific Authority in Modern America by Andrew Jewett. Cambridge, MA: Harvard University Press, 2020. 356 pages. Hardcover; $41.00. ISBN: 9780674987913. *John William Draper and Andrew Dickson White's role in fueling popular ideas about conflict between the primarily natural sciences and religion has been often studied. It is now well known that their claims were erroneous, prejudice laden (in Draper's case against Roman Catholicism), and part of broader efforts to align science with a liberal and rationalized Christianity. In Science under Fire, Boston Coll
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Cherenkov, Mykhailo. "Traditional Values as a Post-Secular Construct in the Post-Soviet Context: the “pillars” of the “Russian World” vs. Ukraine’s “Revolution of Values”." Ukraina Moderna 26 (2019): 180–92. http://dx.doi.org/10.30970/uam.2019.26.1107.

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“T raditional Values” proved a construct, a noticeable marker of the post-secular age, one that is in demand in the post-Soviet context. The hybrid nature of these traditional values made them serviceable as a secret “weapon of mass destruction” in the hybrid Russia- Ukraine war. Non-critical use of this construct is dangerous, as it activates the religious unconscious, and quickens destructive collective reactions. It is for precisely these reasons that the author offers a deconstruction of the social- philosophical framework that legitimizes these values, and the very way they are produced i
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