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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 critique of Vind’s interpretation. Gr’s view of the Bible in the period 1810-11 to 1824-25 is characterised against the background of that struggle with himself which his conversion in 1810 entailed, and with the introduction of the theological-historical definition of fundamentalism.This finds its starting-point in fundamentalism as a concrete historical phenomenon in the USA at the end of the 19th and beginning of the 20th century. It is distinguished by the resolution of traditional Christianity into five dogmatic points, including the dogma of verbalinspiration (every word in the Holy Scriptures is divinely dictated), to which is added the individual Christian’s personal inner experience with its basis in conversion.With this as background, Gr may be called fundamentalist in the period 1810 to 1824-25, since Gr (1) has been through a more or less pietistic conversion, (2) rejects a historical-critical approach to the Bible, (3) holds firm to verbal-inspiration, (4) rejects a modem interpretation of Christianity, (5) holds firm to traditional Christianity against the rationalists and would certainly have been able to subscribe to the fundamentalists’ five points, (6) rejects a scientific explanation of the world, and (7) believes that a form of scientific alternative to the world-picture of the natural sciences can be worked out on a Biblical basis. However, the theological-historical definition of fundamentalism needs to be supplemented by a secular-historical determination of the concept. Here a link is made with Uffe Østergaard’s demonstration of the significance of the art of printing in the Reformation as a prerequisite of fundamentalism, in that verbal-inspiration is thus placed centre-stage. Østergaard’s point is that fundamentalism is not only a reaction against modernisation, but is itself a modem phenomenon, and here he focuses upon the fundamentalists’ insistence upon a direct access to Scripture independently of religious tradition’s mediating influence. Here Østergaard’s observations are supplemented by the viewpoint that the revivalist movements of the 18th and 19th centuries are the foundation of fundamentalism; and the German concept-historical school’s concept of modernity is introduced, supplemented by Habermas’s Kant-inspired determination of subjectivity as the core of modernity, and of secularisation as a consequence of the differentiation of spheres of validity it entails.Finally, it is proposed that fundamentalism in a secular-historical sense must be seen as a consequence of secularisation as an historical phenomenon, affected by industrialisation and the dominance of the natural sciences after 1850. Thus fundamentalists belong in the period after 1850 as the second phase of modernisation, and they seek to direct society back to an idealised golden age.The core of the theological-historical definition of fundamentalism is the conflict between traditional religion and a modem interpretation of it; the core of the secular-historical definition is the conflict between modernisation/secularisation and a religious reaction against this, which desires the whole of society or a state within the state free of secularisation.After Gr’s struggle with aspects of his understanding of Christianity in 1824-25 his view of the Bible becomes freer and he breaks explicitly with the dogma of verbal-inspiration. However, Gr’s location in time itself, and his complex attitude towards modernity is of more importance. (1) Gr can hardly be lumped together with that group of modem intellectuals, people with education, who are related to industrial and post-industrial society and who are going through a fundamentalist conversion. Grundtvig belongs in another age, in modernity’s first phase from 1750 to 1850 - and his concept of modernity can be extrapolated from analyses of his complex attitude towards Kant’s concept of autonomy. The facts that (2) between 1811 and 1824 he is an adherent of verbal-inspiration, and (3) in his battle with Enlightenment theology (and in that connection with the ecclesiastical authorities) he turns against the traditional theological teaching institutions, and (4) he wishes to reform theology, are not sufficient grounds for characterising him as a fundamentalist, for Gr (5) does not want, as do the fundamentalists, a return to an idealized golden age. In Gr’s notion of the sequence of national congregations, and the fact that the one succeeds to the other, lies hidden a historical mentality stamped with the idea that the different congregations embody different characteristics. To conceptualise change is modem, and in that sense Gr is stamped with modernity. (7) Ultimately, Gr does not seek to stifle the scientific attempt to clarify the Bible and the world independently of a literal reading of the Old Testament. This Vind overlooks, when he alleges that even after 1825 Gr can be called a fundamentalist.The decisive characteristic which divides Gr from fundamentalism is really not his break with Bible-Christianity in 1823, 1824 and 1825, nor his related rejection of verbal-inspiration, but rather the opening of his mind in relation to the naturalists, and therewith the theologicallyorientated foundation of this opening upon two central concepts: his educational idea - that is, the separation between church and school - and his idea of freedom. The educational concept and the concept of freedom are indissolubly bound together, and Gr’s thematising of freedom in respect of things scientific is tied up with his consciousness of modernity.
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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 Puritan society were already laying the foundations for a theocracy whose imprints are still visible in today’s American society. The puritans were pretending to be the light that should shine above the world and enlighten it with its values, and on this basis, they excluded any relationship of equality with others. Despite this theocratic ideal, the Protestant identity will gradually fade in favor of a secular state with a religious diversity and pluralism.
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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 and factors that cause these movements, as well as (3) a proposal to solve the current situation in the spirit of social teaching of the Roman Catholic Church. Our paper is an attempt to interpret and compare the opinions of selected experts on this sensitive issue and, with the help of their opinions, to present some guiding ideas on the path to possible solutions to the current situation. We begin by describing the ideological deconstruction of the moral and cultural world as evidenced in the postmodern society, accompanied by processes of subjectivization and individualization, which acquired a societal context in Europe and North America in the 1960s. We then turn to exploring the context of religious change (from a theological-sociological perspective). The religiosity of postmodern man becomes a mixture of various correct, albeit often contradictory, discontinuous elements , involving a small dose of love for one's neighbor, often taking the form of friendly affection and showing emotions towards animals and the external environment, ideologically correct psychology as well as parapsychology, supplemented by esoteric, occult and astrological notions, while staying open to the possibility for Eastern philosophies and the sects. Islamic fundamentalism is seen as a reaction to this religious-cultural context that is perceived (by conservative Muslims and Christians alike) as hostile to traditional values, ideas about the world, and ideals. The context of contemporary Islam’s influence on the European religious landscape and culture is scrutinized in the next section of our paper. In Europe, the number of Christians will fall from 74.5% to 65.2% between 2010 and 2050, while the number of non-believers (nones) will increase from 18.8% to 23.3%, and the number of Muslims will also almost double from 5.9% to 10.2%. The growth of Muslims in Europe will be affected by both birth rates and migration. A part of our critical analysis points to the self-destructive tendencies of some European elites and cultural influencers/policy makers. After outlining some forecasts and developments, and offering initial critical views on the transpiring phenomena, we move on to delineating possible solutions to this situation. Due to the complexity of the problem, there is no ready-made, simple way to handle this situation. While immigrants have always played in important role in the European history, a growing number of political scientists talk in particular about the internal protection of Europe, that is, the inevitability of protecting its constitutive, fundamental values and rights. If Europe is not to lose its face and cultural/moral fiber, it is important to uphold its constitutive values. This will not be possible without an intentional struggle to reinvent its moral and spiritual heritage with every new generation without forfeiting the fundamentals upon which our culture and civilization has been built. The concluding section of our paper focuses on the Catholic Church's position on this issue and its recent proposals for resolving the migration crisis. The Church’s teaching that state officials and others who profess Christianity but reject refugees are hypocrites because Jesus would accept these people should be balanced by a critical call to be aware that our obligation to love and care for our neighbor extends not only to the immigrants and their families but also to the families and individuals of the European host countries. Our fear of Islamization of Christian Europe may be an indication that we Europeans have very little confidence in our own faith. Accordingly, we will not be able to preserve the Christian faith by living it secluded in our churches, but by presenting our Christian spirit - by accepting these refugees and by helping them in their concrete circumstances, and by engaging them (as well as our secular counterparts) publicly with due respect in an open-ended discourse of metanarratives.
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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 in this history, both as an amateur student in the fundamentalist/modernist controversy in the Presbyterian churches and in my own active involvement in faith-science discussions among evangelicals in the American Scientific Affiliation (ASA). No historical account is objective--it will always reflect its author's perspective. This is true of this book and of this review. *Weldon tells the history episodically highlighting key people who contributed to this story. He begins in chapter 1, "Liberal Christianity and the Frontiers of American Belief," with Unitarians (theists/deists who reject the deity of Christ), liberal Protestants, and atheistic freethinkers. After a few chapters, he turns to a largely secular story dominated by philosophers rather than ministers. Chapter 12 presents charts that show how the 1933 Humanist Manifesto had 50% signatories who were liberal and Unitarian ministers, while the 1973 Humanist Manifesto II had only 21%. By the end of book, humanism becomes secular/atheistic humanism. Weldon describes humanism as "a view of the world that emphasizes human dignity, democracy as the ideal form of government, universal education, and scientific rationality" (p. 5). While not explicitly mentioned, but likely included in the phrase "scientific rationality," is atheism. The 1973 Humanist Manifest II begins with this theme in its opening article about religion: "We find insufficient evidence for belief in the existence of a supernatural; it is either meaningless or irrelevant to the question of survival and fulfillment of the human race. As non-theists, we begin with humans not God, nature not deity." *Chapter 2, "The Birth of Religious Humanism," tells the early 1900s story of ministers John Dietrich, Curtis Reese, and philosopher Roy Wood Sellers, all who were or became Unitarians. "'God-talk' was no longer useful." Unitarianism ends up being a haven for religious humanists, even for those who have eliminated traditional religious language. These are the roots of today's secular humanism. *In many ways, this era is the other side of the religious history of America that this journal's readers may know. The ASA has roots in the more conservative and traditional end of American Protestantism. The old Princeton Presbyterians, Charles Hodge, A. A. Hodge, and B. B. Warfield, represent a strictly orthodox Christianity, but one open to the advances of modern science. One did not have to be theologically liberal to be proscience. The phenomenon of young-earth creationism is a relatively recent development. Conservative Protestants were not as opposed to conventional science as Weldon's treatment suggests. *The Humanist Manifesto (1933) is the subject of chapter 3, "Manifesto for an Age of Science." It was written by Unitarian Roy Wood Sellers and spearheaded by people associated with Meadville Theological School, a small Unitarian seminary, originally in Pennsylvania; after relocating, it had a close association with the University of Chicago. The Manifesto begins with the words, "The time has come for widespread recognition of the radical changes in religious beliefs throughout the modern world. The time is past for mere revision of traditional attitudes." The first affirmation is "Religious humanists regard the universe as self-existing and not created." *"Philosophers in the Pulpit" (chap. 4) highlights the University of Columbia philosophy department and John Dewey, in particular. Dewey was one of the more prominent signers of the Humanist Manifesto and a leading advocate of philosophical pragmatism. This chapter also tells the story of Felix Adler, also associated with Columbia, and the founder of Ethical Culture, an organization with nontheistic, Jewish roots. *"Humanists at War" (chap. 5) and "Scientists on the World Stage" (chap. 6) recount the increased secularization of humanism. Humanists in the 1940s increasingly struggled with the religious character of humanism. Should the category of religion be used at all? During this era, natural scientists, such as evolutionary biologist Julian Huxley and Drosophila geneticist Hermann Muller, rather than philosophers, led the most prominent forms of humanism. This humanism was increasingly secular, scientific, and even atheistic. *Weldon is not hesitant to expose the foibles of this movement. Chapter 7, "Eugenics and the Question of Race," traces how selective population control became part of the conversation. In addition to Huxley and Muller, Margaret Sanger is also part of this story. Philosopher Paul Kurtz makes his first appearance in this chapter and continues to be a significant player in the rest of the book. He was the editor of the Humanist Manifesto and used its pages to explore the question of race and IQ. *Chapter 8, entitled "Inside the Humanist Counter'culture," describes a period dominated by questions of human sexuality and psychology. Weldon's use of the word "counterculture" is apt. In the 1960s, the feminist Patricia Robertson and lawyer/activist Tolbert McCarroll expressed the zeitgeist of the sexual revolution. The psychology of Carl Rogers, Erich Fromm, and Abraham Maslow moved humanism from a more objective/scientific focus to a more experiential one. They are representatives of the third force (or humanistic) school of psychology, in contrast to Freudian psychoanalysis or Skinnerian behaviorism. Although agreement was rare, by the end of the decade, under Paul Kurtz (influenced by B. F. Skinner), the public face of humanism returned to a more scientific leaning. *Chapter 9, "Skeptics in the Age of Aquarius," is one chapter where I found myself, as a traditional evangelical, to be in nearly complete agreement. This chapter describes how New Age beliefs, along with an ascending occultism, came under fire from the scientific humanists under the leadership of Paul Kurtz. Weldon even cites a Christianity Today article that makes common cause with the secular humanists in their resistance to the growing occultism of western culture. I found this chapter to be a useful critique of New Age thinking. *"The Fundamentalist Challenge" (chap. 10) and "Battling Creationism and Christian Pseudoscience" (chap. 11) recount the clash between secular evolutionists and fundamentalist creationists, especially regarding the public-school science curriculum and the teaching of evolution. Here the author clearly demonstrates his prosecularist/anti-fundamentalist inclinations. On a more personal note, the mention of Francis Schaeffer, R. J. Rushdoony, and Cornelius Van Til, strikes at my own history. While some elements of this conservative Presbyterianism were clearly anti-evolutionist, others in the conservative Reformed camp were open to the proscience (including evolutionary biology) views of Warfield and Hodge, even in the early days of anti-evolutionism among fundamentalists. While some in the ASA would count themselves among young-earth creationists or flood geologists, the majority are open to old-earth geology and even to evolutionary biology. The reaction of Weldon himself, and other critics of this era, seems more akin to a religious fundamentalism of its own--albeit a fundamentalism of naturalism. Fundamentalists are not the only ones engaging in a culture war. My own view is that old-earth geology, old universe (big bang) cosmology, and evolutionary biology should be taught as the mainstream scientific consensus even in private religious schools. But dissent and disagreement should be allowed among teachers and students alike. Sometimes it seems to me that these fundamentalist creationists and atheistic evolutionists are all more interested in indoctrination than education. *Embedded in chapter 10 is the history of the Humanist Manifesto II (coauthored by Paul Kurtz). It clearly espouses positions antithetical to traditional Christian orthodoxy, especially in the explicit anti-theistic and prosexual revolution statements. But it is striking to me how much agreement I can find with people who so strongly disagree with traditional Christian faith. This tells me two things: while fundamental religious differences may exist between people, there is something about being human in this world that brings Christians and non-Christians together on many very fundamental questions such as liberty, human dignity, friendship, and peaceful co-existence. Such values are not the unique provenance of humanists or Christians or other religious groups. The second thing is that we are much better at emphasizing differences and seeking to force others to conform to our way than we are at tolerating differences and persuading those who disagree. *The opening of chapter 12, "The Humanist Ethos of Science and Modern America," brought me once again to a personal reflection that is relevant in reviewing this book. My own love of the natural sciences can be traced to Sagan, Asimov, Clarke, Gould, Dawkins, and others who brought the wonder of science to the broader public. Without denying their a-religious, and even antireligious posture, it is noteworthy that the truths about the natural world are independent of who discovered them or communicates them. And they are wondrous whether or not you acknowledge the hand of God in creating them. The process of science works whether the world was created by God or is the result of properties of the universe that just are. It is interesting to me that a brief discussion of post-modernism appears in this chapter. Postmodernism's undermining of the objectivity of natural science leads one to wonder whether this undermines the whole book by hinting that a postmodernist perspective is the consistent non'religious/atheist view. In contrast, the ASA's faith statement states: "We believe that in creating and preserving the universe God has endowed it with contingent order and intelligibility, the basis of scientific investigation." According to Christians, natural science is possible because creation is orderly and intelligible. Atheists and skeptics simply assert the world's orderliness and intelligibility. *Like myself, readers of this journal are likely to have a different perspective on the events traced in Weldon's book. Nevertheless, the history recounted here helps us to see why there is such a divide between science and those who continue to be influenced by more conservative religious views. As such, it is a worthwhile read and of interest to those who follow the science-faith literature. *Reviewed by Terry Gray, Instructor in Chemistry, Colorado State University, Fort Collins, CO 80523.
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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. It also aims at understanding the contestations and clashes it has with secular law, which makes it pass through the clout of clash of civilizations. It is a descriptive/exploratory research and the data has been collected through content analysis of secondary sources to reach the objective.
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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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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 argue that the weakening of a commitment to a secular politics has occurred through the convergence of several related factors. Firstly we see the crisis of both ‘progressive’ versions of nationalism as well as of the political Left (locally and internationally) as having provided a major opportunity for religious fundamentalism, which it has adeptly occupied. Secondly fundamentalists have interpolated the massively disruptive social changes caused by neoliberal globalisation taking place particularly but not exclusively in the developing world. Thirdly we see intellectual understanding of the fundamentalist threat to human rights and women’s rights in particular has been significantly impeded by the rise of postmodernism and postcolonialism where the romanticisation of essentialised ‘other-identity’ claims has prevented the development of a critique of the fundamentalist agenda.
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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 ambivalence of the essence of religious fundamentalism is emphasized by the example of the activities of terrorist organizations in Central Asia that unreasonably appeal to the Islamic faith. So, on the one hand, Islamist terrorists act as defenders of faith in the face of threats of the post-secular world, threats of liberalism and conductors of traditional, primordial sacred values and principles of the Islamic caliphate of the VII century. On the other hand, they promote the ideas of developing and maintaining religious expression, respect for human rights and freedoms, especially with regard to religion. Islamist terrorist organizations demand recognition of religious identity in the public sphere, and of themselves as full-fledged participants in international relations. Religion is not a «private matter» of Islamic terrorists, it acts as an ontological and semantic justification for the consistency of the alternative social reality that they construct.
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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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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 reflection on the concept of religion. I will also discuss some inspiring ideas and theories of postsecularism from the last decade. I would like to suggest a comprehension of postsecularism as a kind of pluralism.
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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-taboo and religiously-neutral words and photographs ( N = 160), physiological arousal to these same photographs ( N = 129), and attentional bias on a modified Stroop test of these same words ( N = 182). Although subjective appraisals of discomfort to taboo words and photographs among fundamentalists were confirmed, this research did not find that physiological responses or cognitive interference to taboo stimuli were elevated in those scoring high in religious fundamentalism.
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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 found its momentum when Saudi Arabia regime officially adopted Wahhabism, and when Egyptian intellectuals were united to fight against modernity. Both Saudi Arabia and Egypt became seeding ground for fundamentalism. Some young muslim scholars who studied there became agents for the dissemination dan transmission of the fundamentalist ideology throughout the world. In Indonesia, this ideology have developed since independence and the drafting of the constitution. In the Indonesian context, resistence from traditionalist and nationalit groups were so strong that enable to dam up the spread of fundamentalis ideas. However, fundamentalist ideology remains an important challenge for the future of Indonesian Islam.</p>
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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 traditional identities, one of the most notable of which is religious fundamentalism.
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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 was moving forward by leaps and bounds. This provoked severe and critical reactions to modern society. The advances led to the emergence of a media Pentecostalism that led fundamentalism to bankruptcy. In the Arab spring, the expansion of Islamism brought fundamentalism to the fore, but in an extremistway.This extremism revealed to the world all the violence and persecution of people and nations that to ok place as apreservation of Moral sand the defense of the name of God.
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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; the origin of religious fundamentalism from traditional conservatism was proved, and modernist and postmodernist forms of Orthodox fundamentalism were covered. It was proved that Orthodox fundamentalism, as a utopian ideology, emerged due to the transformation of theories of science about the system of views and ideas regarding the existence of the world. It was proved that one of the reasons for the popularisation of Orthodox fundamentalism was the unification of the Orthodox in the post-Soviet space. Fundamentalist ideas were used as a political and ideological technology to mobilise social groups to support secular and church authorities. The neoclassical theory of secularism, which argued that religion would gradually disappear from people’s lives with the development of science and technology, was highlighted. It was proved that spirituality and divinity for Europeans is a rational choice of religion. A comparative characterisation of the specifics of European secularisation and Russian Orthodox fundamentalism in the modern world was carried out. The study found that in European countries believers assess the religious influence on their lives as low, while believers in countries where Russian Orthodox fundamentalism is professed believe that the influence of religion on their lives is high. The practical significance of the study is to create conditions for internal reflection and reproduction of one’s own religious identity separately from the state. In addition, the study of religious processes demonstrated in this paper can be used in the comparative analysis of other religious ideologies between which there is a confrontation
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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 an impasse. Her approach is unique in its insistent attempt to understand the violence both contained and unleashed by religion. Moreover, she rearticulates a notion of the sacred apart from religious dogmatism, a sense of the sacred that is precisely lacking in fundamentalism.
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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 fundamentalism.
 On the other hand fundamentalist movements within Islam which turn religion
 into ideology, put forward a programme for the “universalisation” of Islam as the
 basis of a world order. The world order which is presently dominated by the Western
 civilization model, characterized by the capitalistic and the secular, has to end and
 be replaced by a world order based on Islamic law. This movement works on a
 principle of compulsion. The “rivalry” between the two has no connection at all with 
 a “clash of civilizations” but rather with the fact that globalization in its present 
 form is only possible for a rich elite minority. A middle way must be worked out,
 not the globalization of the economic or political system, nor the globalization of
 a particular ideology, whether secular or religious, but rather the globalization of
 Aufklärung (enlightenment) and of solidarity.
 
 <b>Kata-kata kunci:</b> Globalisasi, modernitas, gerakan fundamentalis, islamisme,
 ideologi, Aufklärung, “imperialisme budaya”, sekularisasi.
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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 ideological character, and provides social action against cultural modernity and secular nature of power, while following religious orthodoxy. Religious fundamentalists seek to adhere strictly to the foundations of their sacred sources and texts, to defend a monopoly on the only possible point of view based on them, to follow unconditionally the letter of proposed definitions and interpretations, which is inevitably embodied in a certain doctrinal intransigence, which often contradicts modern values, which are usually associated with human rights and fundamental freedoms. Religious fundamentalism manifests itself as a worldview, an interpretation of reality based on a certain religious matrix, combined with political actions that flow from it and aimed at weakening democratic processes, against policies to promote pluralism and diversity in their interdependence. Religious fundamentalism is a divisive force that denies dialogue and democracy, asserts its view as absolute and the only possible, leads to the self-separation of religious fundamentalists from those who do not share their credo, restricts individual freedoms and human rights, and is the antithesis of them. In its most extreme forms, religious fundamentalism emerges as radicalism, which, when applied in practice, negatively affects not only the human rights situation but also the security or life of individuals and human communities.
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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 representations of ‘Othering’, the analysis demonstrates that players from different (non-)religious beliefs take on different worldviews while role-playing the (non-)religious Other. Atheists relativize their own position, opening up to the logic of religious worldviews; Christians, Hindus and Muslims, in turn, compare traditions and may draw conclusions about the similarities underlying different world religions. Other players ‘slip into a secular mindset’, gradually turning towards the position of a ‘religious none’. It is concluded that playing the religious Other in videogames provides the opportunity to suspend (non-)religious worldviews and empathize with the (non-)religious Other. The relevance of these findings is related to broader sociological debates about ‘post-secular society’ and the alleged increase of religious fundamentalism, conflict and mutual Othering.
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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) Huntington’s conception of the ‘clash of civilizations’ maintains the analytical components of western modernity but stripped of any universalist normative claim. Modernity is a particular achievement of western civilization that is grounded in the Judeo-Christian tradition. The world religions are the continuously vital core of what are essentially incompatible civilizations doomed to clash with one another for global hegemony. (3) The model of ‘multiple modernities’ is presented as an alternative analytical framework that combines some of the universalist claims of cosmopolitanism, devoid of its secularist assumptions, with the recognition of the continuous relevance of the world religions for the emerging global order.
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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 and catastrophic socio-political changes after the collapse of the USSR, which were accompanied by serious transformations of the collective (national) identity. The article studies specifics of the new nationalreligious identity, formed by modern mass media with extensive borrowings from the legacy of Russian conservative philosophy of the 19th and early 20th centuries. Particular attention is paid to the “roots” of modern Orthodox activism, its close connection with Russian nationalism and international anti-globalism. The collision of the values of a secular society with its cult of freedom and anticlerical attitudes with a conservative-religious picture of the world, in which conspiracy theories and the rejection of liberal ideas play a significant role, is considered by the authors of the article as a result of the collapse of the former socio-political system, where atheism and communist ideology were the main semantic dominants in society.
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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 as the only solution not only for the progress and development of the Muslim world but also for curbing and eliminating fundamentalism and religious intolerance. The paper aims to find solutions to this dualism in the views of Syed Maududi and Said Nursi. Both, Maududi and Nursi have advocated an integrated system of education where the worldly and the other-worldly knowledge can be clubbed together. However, it is to be admitted that Maududi’s educational approach is more ideology centric while as Said Nursi’s approach is faith based. The study aims to understand comparatively and critically the educational thoughts of Sayyed Maududi and Said Nursi.
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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–urbanized Muslims in the Islamic world, the evangelical Protestants in Latin America, and the Hindu nationalists in secular India demonstrate the rich diversity and complexity of such political religions. By contrast, postmodernist movements are primarily situated in the intellectual circles of the contemporary world. In the face of an economically globalizing and technologically accelerating history, they represent a dual response to homogenizing forces by reasserting cultural pluralism and nihilism.
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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 Paul II on communication and freedom in the public sphere offers a new approach to media within the Church and a profound insight to the main dilemmas related to the exercise of freedom.
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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 and using a qualitative research (content analysis), this paper sees about the new visibility and rise of fundamentalism and the Salafi preaching in the digital space. This paper also finds that fundamentalism is a radical response to secularism, and modernization which originated from the colonial period. However, currently the fundamentalism is not in antagonistic relation with democratization, they embrace it as a medium to spread their idea widely and to shape their political identity. Indeed, in the “digital space” where any people could voice their ideas and accept limitless information, Salafi’s preachers also modify their preaching to be more casual look, friendly, attractive and inspirational yet the idea is still conservative. Such modification was taken to grabs more audience and to be more visible in the digital space. This research implies that Salafi da’wah was reforming its visibility, especially in the post Suharto era where Islam, politic and technology were intermingled relation.
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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 aim of this paper will be to discuss the origins of this form of terrorism, together with its inextricable relationship with the so-called ‘civilized’ West, putting the emphasis on its more secular aspects and implications so as to show how Tabish Khair’s novel, Just Another Jihadi Jane denounces the effects that this conflict can have upon average people, all the more so if they happen to be Muslim women living in the western world.
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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 the Christian apocalypse to be a misguided belief, scientific discourses on the potential interacting impacts of climatic changes and energy shortages offer an almost complementary rational depiction of apocalypse. By bringing these Christian and secular revelations into dialogue, the following interdisciplinary analysis offers a unique perspective on the way in which apocalyptic thought can both negatively and positively inform a political economic response to climate change.
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29

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 down to one of these state models. In principle, the relationship between religion and the state in general can be polarized into two parts. both. Second, the theocentrism (fundamentalism) group which considers religion and the state cannot be separated, in fact there is not even a single space in this world, including the state which is allowed to be free from religious constraints. However, the development of both (religion and state) is very much determined by human belief.Based on the description above, the writer is interested in studying the relationship between religion and the state. Keywords: relation, religion, country
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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 create deep resentment against the Court. As it turns forty, the Court faces a “spiritual” crisis: conservative religious movements have become one of its key interlocutors, with demands and expectations that compete with (but could also complement) those of other regional social movements. Difficult as it may be, the Court needs to be bold in creating argumentative spaces that allow for the Evangelical experience to exist in the public sphere in Latin America, in a context of respect for human rights in general, and for LGBTI rights in particular.
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31

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 did participants who watched a control video or were not primed, respectively. We tested three distinct alternative explanations for these findings. Compared with control participants, participants primed with secular-authority concepts did not exhibit reduced general prejudice against out-groups (Experiment 1), prejudice reactions associated with functional threats that particular out-groups are perceived to pose (specifically, viewing gays with disgust; Experiment 2), or general distrust of out-groups (Experiment 3). These findings contribute to theory regarding both the psychological bases of prejudices and the psychological functions served by gods and governments.
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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 both an expansion of technical means of advertising, and ways in which advertising enters our daily lives. Advertising can be considered as a secular myth of modernity, which performs all the functions of a myth: it structures and organizes the world for the consumer of an advertising message, claims to solve all the existential problems of the consumer, forms a value and semantic world common to all consumers of information. It is emphasized that advertising actively uses mythological and religious narratives as recognizable plots of mass communication. Advertising claims to perform a quasi-religious function, exploiting both the negative features of our perception and emotional reactions (fear, the desire to possess, vanity, pride etc.) and the positive ones (such as striving for excellence, responsibility, solidarity, a sense of justice etc.). The article presents a detailed theological criticism of advertising that developed in the second half of the 20th - early 21st centuries. It is concluded that if some theologians note the functional similarity between advertising and religion, then almost all critics of advertising as a secular myth are unanimous in one thing: unlike religion, advertising is not interested in the final satisfaction of human needs, building a secular myth of endless desire, satisfied here and now.
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33

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 both an expansion of technical means of advertising, and ways in which advertising enters our daily lives. Advertising can be considered as a secular myth of modernity, which performs all the functions of a myth: it structures and organizes the world for the consumer of an advertising message, claims to solve all the existential problems of the consumer, forms a value and semantic world common to all consumers of information. It is emphasized that advertising actively uses mythological and religious narratives as recognizable plots of mass communication. Advertising claims to perform a quasi-religious function, exploiting both the negative features of our perception and emotional reactions (fear, the desire to possess, vanity, pride etc.) and the positive ones (such as striving for excellence, responsibility, solidarity, a sense of justice etc.). The article presents a detailed theological criticism of advertising that developed in the second half of the 20th - early 21st centuries. It is concluded that if some theologians note the functional similarity between advertising and religion, then almost all critics of advertising as a secular myth are unanimous in one thing: unlike religion, advertising is not interested in the final satisfaction of human needs, building a secular myth of endless desire, satisfied here and now.
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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 studying is presented. It is asked about a desecularization of the world community as a possible subject of the new direction of the international political researches – the international religious studies. The thesis about crisis of secular bases of modern political system of the world is proved in the first section. Revision of bases of a world order and standards of belonging to the world community from positions of the reviving religious fundamentalism, the cultural and political and social and economic bases of this process are considered. In the second section the role in a desecularization of the world community of political Islam (Islamism) is analyzed. It is noted that the greatest danger of politicization of Islam consists in emergence of difficult surmountable civilization break in the world community between the Western world (still confident in universality of the values) and the world of Islam. In the third section the possibilities of prevention of disintegration of the existing system of the international relations and collision of the cultural worlds are considered. The main attention is paid to processes of a global political institutionalization of such dialogue and its justification in the concept of global ethics – purposeful coordination and gradual connection of the basic moral and ethical values concluded in great religious and cultural traditions of the world. In the final section of article the conclusion is drawn that process of an institutionalization of civilization dialogue (civilization communication) it isn’t finished yet and didn’t become irreversible.
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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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36

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 society, the advent of party politics (and the associated desperation of politicians for political power), and the ambivalence of some vocal Islamic leaders, who, though they did not actively embark on insurrection, either did nothing to stop it from fomenting, or only feebly condemned it. These internal factors coupled with growing Islamic fundamentalism around the world make a highly volatile Nigerian society prone to violence, as evidenced by the Boko Haram uprising. Given the approach of the Nigerian state to religious conflict, this violence may remain a recurring problem. This paper documents and analyses the Boko Haram uprising, as well as its links with the promotion of Islamic revivalism and the challenges it poses to the secularity of the Nigerian state.
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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 legally separated from the system of public administration in European countries. Islam, on the other hand, regulates not only the sociocultural sphere of society, including human relations, but also significantly affects the socio-political life of many Muslim countries, where Islamist movements have now become the major part this sphere.In Egypt, where authoritarian secular regime of Hosni Mubarak was overthrown during the revolution, Islamists took the lead in the protest movement, won the first democratic elections and used the opportunity to lead the country after nearly 60 years of underground activity. This paper examines the influence of the religious factor on the change of Egypt’s political regime in 2011-2013 by conceptualizing the terms of “political Islam” and “Islamic fundamentalism.” The author concludes that the Egyptian Muslim Brotherhood and its Freedom and Justice Party should not be defined as “fundamentalists” because: 1. they don’t try to return to a “righteous caliphate,” Sharia, and a literal perception of the sacred texts; 2. the Brothers could not be viewed as the most conservative force among Islamists, while Salafists are properly rightly considered to be; 3. the association is considered as a part of moderate Islamism, an ideology that does not mandate any the use of armed methods of struggle. At the same time, the author argues that owing to the fact that Egyptian “Muslim Brotherhood” adhered to moderate Islamism as an ideological party basis, it became a decisive reason that provided them a venue at the top tier of the government in 2011-2013.
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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 colonial-time legislature that make non-normative sexual identities and acts invalid and punishable. Currently, the gay, lesbian, and bi-sexual queer communities of Bangladesh exist as “enclave publics” in the Bangladeshi online and networked media-spheres, particularly after the 2016 killings of Xulhaz Mannan and Mahbub Rabbi, leaders of the first organized Bangladeshi LGBTQ+ activist community. However, certain queer and decolonial counter-public formation around specific alternative Bangladeshi blogs and archival websites have opened new avenues for a more sustained LGBTQ+ resistance. In this article, I problematize the approach of Bangladeshi LGBTQ+ activism and critically analyze how adopting Western frameworks of queer activism, primarily based on pro-visibility, coming-out strategies, and pride rallies, presented itself with extreme existential challenges for gay, lesbian, and bi-sexual individuals in key digital platforms. I also re-evaluate liberal narratives around progressive digital activism in Bangladeshi blogging networks to argue how blog-publics in progressive and secular platforms like Somewhere in . . . fail to protest queer oppression and advocate for queer rights. The examination observes that so-called secular blogging communities in Bangladesh is only selectively progressive, and regarding questions around the rights of LGBTQ+ subjects, makes increasingly clear that conservative and religious doctrines continue to undergird its discursive and affective logics. Finally, I closely analyze Mondro (2019), an enclave queer digital archive and alternative blogging platform for LGBTQ+ subjects in Bangladesh, created in response to the oppression and hate queer subjects face in traditional blogging communities. Predominantly centering Bengali culture, heritage, and tradition, the Mondro community secretly arranges workshops for LGBTQ+ peers on issues around mental-health, healing, and suicide prevention. Here, I claim that alternative queer communities like Mondro, that remain hidden from traditional blogging networks and mainstream media, where queer bloggers and allies mostly post anonymously, is not necessarily a move backwards into the closet, rather a timely tactical intervention for queer identities and narratives to survive and possibly thrive within the digital networks of the Bangladeshi blogosphere. This is an approach that takes the issues around queer survival in Bangladesh seriously, acknowledging and reconciling both its own cultural historicities and its situatedness in a religious sectarian nation-state. To this end, I usefully investigate Mondro through Ahmed Sofa (আহমেদ ছফা) (1981) and Kuan-Hsing Chen's (2010) decolonial frameworks of placing Asia at the center of any conceivable model of networked queer resistance and LGBTQ+ world-making in Bangladesh.
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40

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 not undermine, our sense of self and personality. Modern man, according to Unger, is inextricably ensconced between the irreconcilable poles of individuality and citizenship. From religious fundamentalism to Afro-centrism, from classical and radical feminism to multi-culturalism, modernity is evolving into an endless concatenation of reactions against the threat of domination that lurks beneath the demand to justify personal values and predilections through the impersonal language of reason, a medium over which some of us possess greater mastery than others, even if, as moderns (or perhaps post-moderns) we recognize that reason is not autonomous but can operate only in the interest of values already present.
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41

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 fact that in this case we are dealing with a kind of “secular religion” or “inverted secularism”, when ecclesial forms are used to revive the Soviet imperialism, and faith is replaced by beliefs. Next, when considering the analysed case in the context of the “return of the religious” reflected by Jacques Derrida and Gianni Vattimo, the emphasis is not only on the principle of violence (which is born from the fusion of political and religious discourses), but also on the positive possibilities of this return, which aforementioned thinkers elaborated by formulating the concepts of elementary faith and ethics of charity. At the same time, the article shows that these concepts lack an existential focus that would allow the problem of radical evil to be grasped at the level of individual existence. Therefore, to highlight the existential aspect of radical evil, the concepts of the perverse will, “grey zone” and impossible hope are used.
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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. Findings – Starting as an obscure set of practices often associated with religious fundamentalism before the mid-1990s, IF had become a “mainstream” alternative by the turn of the century. A second interpretive break then emerged with the advent of the subprime crisis in 2007-2008, which increasingly conferred to IF an ethical component. Interestingly, both narratives still exist concurrently in the media, even in post-crisis discussions. Social implications – The discussion in this paper allows us to explain the findings of the most recent surveys on this topic, which put forward the complex, and sometimes even contradictory, understandings of what IF stands for in global markets. Originality/value – This is the first archival research on the topic of IF in international markets. Besides bringing to the discussion an interesting historical perspective, it also draws attention to the growing importance of Islam-based financial products in traditionally secular markets.
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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 problems of the Caliphate was followed by the shaping of the idea for debunking of its historical role as the foundation of the Muslim community. The authors of the article examine the concepts, logic and argumentation of the Egyptian theologian Ali Abd al-Raziq (1888—1966), who questioned the legitimacy of the Caliphate as a political phenomenon and criticized it from a theological and legal point of view. The analysis of the source material confirms that calls for the replacement of the Caliphate with other political models of government were not positively received in the post-Ottoman space of the Middle East and North Africa. The article also explores the foundations and practical actions of the Caliphate movement which emerged among Muslims in South Asia. The article focuses on the views and visions of the Caliphate’s future of two Muslim thinkers – Abul Kalam Azad (1888—1958) and Abul Ala Maududi (1903—1979). As advocates of Caliphatism, both intellectuals represented different approaches to the future development of the Muslim community in South Asia: the idea of coexistence of Muslims with other religious communities within the borders of a single secular state and the idea of Islamic fundamentalism based on the construction of a world Caliphate. Attempts to rethink the concept of the Caliphate continue in the modern Muslim world, which, however, is not ready to give an unambiguous answer to the question of the possibility of developing its societies in line with European civilization.
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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 religious, non-religious and atheistic tendencies such as: a sense of religious or non-religious meaning of life; attitude to religious rites and holy sacraments of modem youth; understanding the functioning of the church as a confessional institution or community of believers with a meaningful religious attitude. This format of research made it possible to study and identify three groups of post- socialist European countries, which are characterized by pastoral theologians as the countries of "religious culture", "mixed culture", "atheistic culture". The religiosity of the population in these cultures acquires the following verification: religious fundamentalism with a conservative attitude to the role of religion in personal and public life; religious indifferentism including indifference to religion and the church; practical atheism with a narrowed attitude to the religious development of the individual on the basis of spiritual values, accompanied by consumptionism, i.e. exclusively material development which replaced ideological Marxist materialism, giving a non-religious meaning to life in the secular world.
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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 of the Orthodox, Catholic and Protestant Christian traditions, including the inter-Christian movement of radical Orthodoxy. Analysis is also conducted on the concept of secularism in modern classical Islam and moderate Orthodox Judaism. The main conclusions are as follows: the theologians of all indicated denominations trace the origins of secularism in the West; Islamic theologians agree upon the fact that radical Orthodoxy takes roots in Christianity itself; the representatives of Catholic tradition see secularism as the ideology similar to fundamentalism, however, they deny its universality, and thereby supporting the Orthodox interpretation of secularism. A number of Orthodox theologians view secularism not just as the ideology aimed at achieving the complete elimination religions from public life to purely private life, but also as quasi-religion, which is extraneous to the principles of secularism. Islamic theology believes that secularism, which is alien to the Muslim world, is a serious but not critical challenge brought from the West. Islamic theology tends to see secularism only as ideology, which at times is irrational. Jewish moderate Orthodoxy views secularism as the challenge to traditional meanings that are fundamental to human community. In this regard, they advocate for the so-called ideological consensus between religious belief and secular modernity.
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46

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 perspective of such moral values as “freedom” and “conscience”. In this regard, a theoretical analysis was carried out and the definitions of “spirituality” given by philosophers of some epochs were proposed. Moreover, the authors find it necessary to present such concepts as “spirit”, “morality” associated with the concept of “spirituality”, as well as views of some ancient, Western and Russian philosophers. The article also describes spiritual values such as «morality», «freedom», and «conscience». The authors come to the conclusion that conscience is the highest measure of morality, which determines man’s spiritual world and culture.
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47

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 power to religion to revitalize itself and to transform themselves into a religion with a new form that has a role and a new identity. Furthermore, globalization may lead to the decline of organized religion in modern society and certain intellectual subculture, but it does not cause the death of religion in private life. This is in line with the emergence of the phenomenon of “believing without belonging”. In short, globalization has helped to transform the religion itself and changed its strategy to address the problems and challenges of globalization to create “world de-secularization”.
 [Artikel ini membahas keadaan mutakhir agama yang diakibatkan oleh kekuatan-kekuatan globalisasi dengan melakukan analisa atas fenomena yang sedang berkembang terkait agama dalam masyarakat kontemporer. Ia berargumen bahwa globalisasi memiliki dampak yang beragam terhadap agama dengan cara-cara yang justru mengarah kepada kebalikan dari ramalan musnahnya agama sebagaimana dipromosikan oleh para pendukung teori sekularisme. Tampaknya, agama mengalami kebangkitan kembali di berbagai belahan dunia, utamanya dalam bentuk gerakan fundamentalisme agama. Masalah dan tantangan yang diakibatkan oleh globalisasi, seperti krisis lingkungan dan masyarakat sekuler, justru telah memberikan kesempatan dan kekuatan kepada agama untuk merevitalisasi dirinya dan melakukan transformasi diri menjadi agama dengan bentuk baru yang memiliki peranan dan identitas baru. Lebih jauh, globalisasi telah menyebabkan kemunduran agama formal pada masyarakat modern dan subkultur intelektual tertentu, meski tidak sampai menyebabkan kematian agama dalam kehidupan pribadi. Hal ini seiring munculnya fenomena “believing without belonging”. Singkat kata, globalisasi telah membantu agama mentransformasi dirinya dan mengubah strateginya dalam mengatasi berbagai masalah dan tantangan globalisasi sehingga menciptakan “desekularisasi dunia”
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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 authority of the Russian Orthodox Church, which considers itself the most important centre of Orthodox culture and civilisation, is waning. The reaction of other local churches showed that it is difficult to recognise the Russian Orthodox Church as such an authority. These revaluations may have a significant impact on Russia’s place in the new international order, although much depends on the final outcome of the war it has started. We explain the different reactions of the churches, and we refer to the social teaching(s) on war of the Russian Church and the Ecumenical Patriarchate according to their official synodal documents. In this teaching, we can see two different approaches—Russian and Constantinopolitan. In the world of the Orthodox tradition, the former, whose practical expression was the atrocities committed during the ongoing war, seems to be rejected in favour of the latter, Constantinople. Finally, there is the question of how the reaction of the Orthodox Churches (analysed below), which have clashed with secularism in a different manner than the Western Churches, might contribute to the development of a postsecular awareness and, consequently, a postsecular identity for IR studies.
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49

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 College historian Andrew Jewett recounts a similarly important but lesser-known tale: twentieth-century criticism of the primarily human sciences as promoting politically charged, prejudice laden, and secular accounts of human nature. *Jewett is an intellectual historian who focuses on the interplay between the sciences and public life in the United States. Science under Fire follows up on his 2012 Science, Democracy, and the American University, which explored the role of science (or, more precisely, science-inspired thinking associated with the human sciences) as a shaper of American culture from the mid-nineteenth through the mid-twentieth century. As with that previous work, Science under Fire illustrates how science can be practiced as a form of culture building and leveraged for sociopolitical ends. While Science, Democracy, and the American University explored how various ideas about science came to displace the then-dominant Protestant understandings of morality in the late nineteenth century, Science under Fire considers how a variety of critics reacted to the growing influence of those sciences. *Throughout both historical periods, members of the public, politicians, and many social scientists did not view science as offering a neutral or unbiased account of the nature of humans and their behavior. Rather, they practiced, appropriated, and criticized various accounts in order to advance particular visions about how society should be organized. These visions were not primarily driven by scientific data but by philosophical precommitments, including some which led their proponents to deny the validity of the Protestant and humanist values which previously anchored American public life. So, Science under Fire addresses religious and politically conservative apprehension over "amoral" psychology and the teaching of evolution in schools. However, its story is much broader. The secular and religious liberals and conservatives, libertarians and socialists, humanities scholars and social scientists all at times lamented the dehumanizing effects of technology or worried that scientists were unduly influenced by selfish motives. *Science under Fire begins with a twenty-three-page summary of the book's main themes. This is followed by two chapters that explain the cultural developments which fostered apprehension about science's role in society. By the 1920s, some thinkers were calling on Americans to adopt "modern" scientific modes of thought, in part by dismissing religion as a source of objective values (chap. 1). Their efforts were resisted by humanities scholars, Catholics, and liberal Protestants, who focused on lambasting naturalist approaches in psychology (e.g., by Freud and John Watson) as pseudoscientific and offering classical or religious values as a bulwark against the excesses of capitalism and consumerism (chap. 2). *In the 1930s and 40s, these critiques were given new impetus as worries arose over social scientists' role in shaping Roosevelt's New Deal as well as mental associations between amoral science and Japanese and German totalitarianism (chap. 3). Post-World War II fears over science grew to encompass concerns about "amoral" scientists such as B. F. Skinner, Benjamin Spock, and others engaging in "social engineering" by training children to value social conformity at the expense of traditional religious or humanist moral guidance (chap. 4). The increasingly vehement religious opposition to scientists' attempts to address questions of morality was partly driven by opposition to "atheist" communism and featured a broad coalition of Protestant and Catholic critics decrying the effects of "scientism" (chap. 5). *There was also a postwar resurgence in interest in the humanities, as well as efforts by thinkers such as C. P. Snow, to position the social sciences as a humanist bridge between "literary" and "scientific" cultures (chap. 6). In the United States, Snow's call for greater prominence for the sciences was challenged by New Right conservatives, who regarded it as dangerously opening the door for liberal academic social scientists to portray their ideologically charged views as objectively scientific. Their efforts included supporting conservative social scientists' research, intervening in academic politics and research funding, and, somewhat 'justifiably, 'complaining about the persecution of conservative scholars (chap. 7). *Nevertheless, postwar criticism of scientism was couched in flexible enough terms to appeal to politically and theologically diverse thinkers associated with various institutes and literary endeavors (chap. 8), ultimately including many in the iconoclastic New Left counterculture of the 1960s and 70s (chap. 9). By that time, movements critical of science included religious opposition to evolution and psychology; neoconservative criticism of the "welfare state"; and feminist, Black, and indigenous critiques of science as a tool for justifying an oppressive status quo (chap. 10). *In the Reaganite era, science was targeted by pluralist, postfoundationalist, poststructuralist, and postmodern thinkers; religious conservative challenges to evolution and "secularism" in science; tighter budgets and a downgrading of blue-sky research; and worries over the implications of artificial intelligence and genetic engineering (chap. 11). After a short evaluative conclusion, sixty-two pages of endnotes help flesh out Jewett's argument. *Science under Fire helps illuminate how science and religion have interacted as culture-shaping forces in American public life. Readers will learn how debates that are prima facie about science and religion are really about values and cultural authority, and will discover the origins of some of the assumptions and strategic moves that shape popular science-faith discourse. They will also be invited to enlarge their repertoire of science-faith thinkers (e.g., John Dewey, Reinhold Niebuhr, B. F. Skinner) and topics (behaviorism, debates over Keynesian economics as a backdrop, and how science's value-free ideal was invented and leveraged). *Nevertheless, readers should be aware that Jewett's near-exclusive focus on sweeping intellectual tendencies and the social sciences (with occasional forays to reflect on genetic technology and the atomic bomb) means that Science under Fire is not an entirely balanced account of science, politics, and religion in America. Some chapters focus on major streams of thought to the point that the story of individual movements, thinkers, and their interactions with one another is lost. Fundamentalist and conservative evangelical reactions to scientism are treated relatively perfunctorily compared to liberal Christian responses (e.g., the Institute for Religion in an Age of Science is mentioned while the American Scientific Affiliation is not). A bias toward sociological explanations occasionally leads to a degree of mischaracterization. For example, Thomas Kuhn is mentioned only in connection with the 1960s counterculture, and the Vietnam-era Strategic Hamlet Program is characterized as an attempt to "make proper citizens out of Vietnamese peasants" rooted in modernization theory (p. 181), without mentioning it as a counterinsurgency strategy inspired by Britain's successful use of "New Villages" in the Malayan emergency. Finally, although most of the book is lucid, it is occasionally meandering, repetitive, and convoluted. This is particularly true for the introduction, which readers might consider skipping on the first read. *These criticisms are not meant to be dismissive. Science under Fire is a unique and uniquely important book. Those who are willing to mine its depths will be rewarded with a treasure trove of insight into the social and political factors that continue to shape conversations about science, technology, and faith in the United States today. *Reviewed by Stephen Contakes, Associate Professor of Chemistry, Westmont College, Santa Barbara, CA 93108.
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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 in society. The article argues that the demand for tradition turns out to be the demand for the manipulative effect from the use of tradition. The same goes for religion in general – post-secularity is not interested in religion per se, but in those potentialities of religion that are able to endlessly magnify the effect of manipulating social consciousness. So the patrons manage to mobilize society by manipulating its traditionalist demands, but offering pseudo-morphosis, rather than a holistic and authentic tradition. In the case of the post-Soviet space, and the Russian-Ukrainian antagonism, we see the clash of two value-worlds: the Russian society, united around “traditional values,” and the Ukrainian society, joined by “European values.” In the former instance, values are seen as “pillars” of a closed society, in the latter – as expressions of dignity and freedom as the condition of an open society. However, in both instances the values confessed stake a claim to traditionality, or are inscribed into a tradition that a particular society perceives as its own, defining and continuous, normative and even sacred. As the author shows, the orthodoxy of “traditional values” is fairly problematic, so their religious and public- theological use must be supplemented with a critical philosophical analysis.
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