Log in

Relevant bibliographies by topics / Secularism / Journal articles

To see the other types of publications on this topic, follow the link: Secularism.

Journal articles on the topic 'Secularism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Secularism.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Nolte, Andrew J. "Assertive Secularism, Fear of Religion and Political Mobilization: Proposing a Comparison Between the United States and Turkey." Religions 16, no. 6 (2025): 754. https://doi.org/10.3390/rel16060754.

Full text

Abstract:

This article examines the mobilization strategies of assertive secularist movements in Turkey and corresponding patterns among political movements in the United States. It analyzes the possible constituency for assertive secularism in the U.S. context and compares the role fear of “religious reaction” plays for secularists in both countries. After warning about the dangers of a “secularism trap”, the article proposes further research to test patterns of assertive secularist political mobilization against further cases.

APA, Harvard, Vancouver, ISO, and other styles

2

Manzoor, Parvez. "Desacralizing Secularism." American Journal of Islam and Society 12, no. 4 (1995): 545–59. http://dx.doi.org/10.35632/ajis.v12i4.2356.

Full text

Abstract:

No Muslim endeavor to face the intellectual challenge of the westerntradition can afford to ignore the critical discourse of postmodernism orfail to recognize the Nietzschean claim about truth's complicity withpower. Secularism as truth, as doctrine, therefore, cannot be separatedfrom the theory and practice of secular power. As the praxis of statecraft,secularism claims universal sovereignty, and as the theoriu of history, itsubordinates all religious and moral claims to its own version of the truth.The secularist enterprise, furthermore, has been immensely successful intransforming the histo

APA, Harvard, Vancouver, ISO, and other styles

3

Nuraeni, Heni Ani, Ni'ami Kamila Hirmah, and Fiqra Sabil Jannah. "Islam, Education, and Secularism: A Literature Review." Bestari 20, no. 2 (2024): 81. https://doi.org/10.36667/bestari.v20i2.1536.

Full text

Abstract:

Secularism is nothing more than an ethical system that teaches about the principles of life about what, how, and where humans live or how humans should behave in everyday life. Secularism teaches man to raise the standard of life that is beneficial by seeking good in the world through human abilities without reference to religion or doctrine. The primary purpose of this understanding of secularism is to separate worldly affairs from God's in all aspects of life, especially in the context of Education. This secularism has been widespread in Indonesia for a long time, since the arrival of the Du

APA, Harvard, Vancouver, ISO, and other styles

4

Stainthorp, Clare, and Carolin Kosuch. "19th -Century Secularist Poetry: Form and Formation of a New Worldview: Forum Introduction." Partial Answers: Journal of Literature and the History of Ideas 23, no. 1 (2025): 49–56. https://doi.org/10.1353/pan.2025.a949627.

Full text

Abstract:

Abstract: This introduction considers the perhaps unorthodox pairing of secularism and poetry and explores their relationship during the 19th century. It surveys the Forum's five essays, which consider how secularism's multiplicities were negotiated in 19th-century poetry and how the formal affordances of poetry itself contributed to secularist beliefs, emphasizing national cultural differences as well as points of connection.

APA, Harvard, Vancouver, ISO, and other styles

5

Buchmeier, Sarah. "Hawthorne’s Gothic Secularism." Nathaniel Hawthorne Review 50, no. 2 (2024): 205–21. https://doi.org/10.5325/nathhawtrevi.50.2.0205.

Full text

Abstract:

ABSTRACT This article traces the Gothic tension that evolves across Hawthorne’s work and reads it alongside the rise of secularism in American culture. Hawthorne’s interest in a literary theory of romance and realism that comes through in his prefaces is directly related to an interest in what would eventually come to be recognized as secularism, and over time, his writing comes to reflect secularism’s quiet insurgency over the principles of the modern world and of the power of the literary text. The shifting place of the Gothic in Hawthorne’s writing seems attuned to an understanding of the g

APA, Harvard, Vancouver, ISO, and other styles

6

Darwish, Housamedden. "The Pioneering Formulation of the Concepts of Secularity and Secularism in the Arab-Islamicate World(s): Butrus al-Bustani’s The Clarion of Syria." Religions 14, no. 3 (2023): 286. http://dx.doi.org/10.3390/rel14030286.

Full text

Abstract:

This paper critically discusses the pioneering formulation of secularity and secularism in the Arab-Islamicate world(s) found in Butrus al-Bustani’s The Clarion of Syria (1860–1861). This discussion is conceptually based on the distinction between ‘secularity’ as an analytical concept, and ‘secularism’ as a normative and ideological concept. Here, secularity is understood to refer to (structural) distinctions, whether practical or theoretical or cognitive, between the religious and the non-religious. Secularism refers to the ideological promotion of such a differentiation and distinction betwe

APA, Harvard, Vancouver, ISO, and other styles

7

Safi, Louay. "Muslim Leadership and the Challenge of Reconciling the Religious with the Secular." American Journal of Islam and Society 20, no. 2 (2003): i—iv. http://dx.doi.org/10.35632/ajis.v20i2.1855.

Full text

Abstract:

The "return to religion" is a worldwide reality shared equally by the followers of different religions. Now that secularism, as a social ideology, has failed to provide a moral foundation for modern society, religion is reasserting its authority in all cultures. Intellectuals and religious leaders are increasingly rethinking the place of religion in modern society. Nowhere is the challenge of reconciling the religious and the secular more intense than in Muslim societies. Unlike western societies, Muslim cultures have experienced secularism not as a structure designed to prevent the impositi

APA, Harvard, Vancouver, ISO, and other styles

8

Zuckerman, Phil. "Commentary on Secularism: The Basics." Secular Studies 5, no. 1 (2023): 48–52. http://dx.doi.org/10.1163/25892525-bja10045.

Full text

Abstract:

Abstract Berlinerblau’s latest work, Secularism: The Basics, is a thoughtful, insightful, brilliant, and accessible introduction to political secularism—full of global examples, relevant controversies, and ten core principles that underly the entire secularist phenomenon.

APA, Harvard, Vancouver, ISO, and other styles

9

Kosuch, Carolin. "Cremation Poetry: Probing Secularism in Verse." Partial Answers: Journal of Literature and the History of Ideas 23, no. 1 (2025): 81–103. https://doi.org/10.1353/pan.2025.a949629.

Full text

Abstract:

Abstract: This essay examines poems about cremation written by adherents of both 19th-century German bourgeois initiatives to reintroduce cremation and the early 20th-century German proletarian freethought movement. Supporters of these currents held secularist views. Cremation poems can be considered a laboratory of secularism in which certain secularist truths and beliefs could be formulated and expressed in compelling ways. Notably, these poems fleshed out secularism by paying particular attention to its emotional aspects. The poems discussed point to the existence of a secularist, cremation

APA, Harvard, Vancouver, ISO, and other styles

10

Sikhimbayeva, Damira, Lesken Shyngysbayev, and Inkar Nurmoldina. "FOUNDATIONS OF SECULARITY: GLOBAL EXPERIENCE AND KAZAKHSTAN." Central Asia and The Caucasus 22, no. 1 (2021): 098–105. http://dx.doi.org/10.37178/ca-c.21.1.09.

Full text

Abstract:

The paper examines the methodological approaches and the conceptual foundations used to assess the degree of secularity in Western political thought. The concepts of secularity and secularism appear and develop due to historical, social, economic and cultural specifics of each particular society, and different factors, social transformations and the changing role of religion in public space among them, revise the content of these concepts. The paper discusses two main trajectories of such changes in the correlations between religion and politics that contributed to the development of secularit

APA, Harvard, Vancouver, ISO, and other styles

11

Sabet, Amr G. E. "Formations of the Secular." American Journal of Islam and Society 23, no. 4 (2006): 112–14. http://dx.doi.org/10.35632/ajis.v23i4.1585.

Full text

Abstract:

This most interesting and ground-breaking study presents a Foucauldian andNietzschean genealogical tracing of the concept of the secular, workingback from the present to the contingencies that have coalesced to producecurrent certainties. It asks what an “anthropology of secularism” might looklike and examines the connection between the “secular” as an epistemic categoryand “secularism” as a political doctrine. Asad attempts to avoid thetrap of making pronouncements about secularism’s virtues and vices, irrespectiveof its origin, and to proffer instead an anthropological formulationof its doct

APA, Harvard, Vancouver, ISO, and other styles

12

Beltramini, Enrico. "The Crisis of Indian Secularism." Exchange 50, no. 3-4 (2021): 289–308. http://dx.doi.org/10.1163/1572543x-12341603.

Full text

Abstract:

Abstract In this paper I suggest that Roman Catholic theologians in India take a second look at the distinction between western and Indian secularisms. Blurring the lines between western and Indian secularisms may help the theological reflection on the so-called crisis of Indian secularism. The key point is the non-ontological, historical character of secularism. A look at the growing literature on western post-secularization, in fact, may offer some suggestions about how to deal with the nationalist mooring of Hindutva philosophy. A possibility exists that both the West and India are eventual

APA, Harvard, Vancouver, ISO, and other styles

13

Ligęza, Kazimierz. "Społeczne i filozoficzne implikacje sekularyzmu z perspektywy amerykańskiej." Homo et Societas 8 (February 28, 2024): 168–77. http://dx.doi.org/10.4467/25436104hs.23.012.19124.

Full text

Abstract:

The social and philosophical implications of secularism from an american perspective Secularism and religion should be studied, written about, and taught critically. In a world divided into a growing number of religious factions, secularism has been supposed by many to be an answer to the fact of religious plurality. The logic of secularism is that by conducting our affairs without reference to God we can avoid religious division and deal with each other on a common basis. In the American context, it is often suggested that secularism is not only conceptually wise, but is mandated by our Const

APA, Harvard, Vancouver, ISO, and other styles

14

Botakarayev, B., and F. Kamalova. "Secularity in Kazakhstan society: social and philosophical analysis." Adam alemi 94, no. 4 (2022): 46–53. http://dx.doi.org/10.48010/2022.4/1999-5849.05.

Full text

Abstract:

The issue of secularism, which was founded by M. Luther in history and is still recognized as one of the topics of discussion, is becoming increasingly important, especially in a period of increasing weight and place of religion in world politics. This article examined the basic definition and meaning of the concept of secularism, which is the main guarantee of the stability and development of the country, as well as the principles of secularity in world practice. The researchers conducted a comprehensive analysis of the nature of secularism, based on foreign scientific data and conclusions, a

APA, Harvard, Vancouver, ISO, and other styles

15

Hood, Ralph W. "Secularism & Secularity: Contemporary International Perspectives." International Journal for the Psychology of Religion 18, no. 4 (2008): 353–55. http://dx.doi.org/10.1080/10508610802258444.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Fokas, Effie. "Secularism and secularity: Contemporary international perspectives." Culture and Religion 11, no. 2 (2010): 163–69. http://dx.doi.org/10.1080/14755611003688019.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Francis, X. D'Sa SJ. "Religion and Secularism: An Exploration into the Secular Dimension of Religion and the Religious Dimension of Secularism." Jnanadeepa: Pune Journal of Religious Studies Jan 1998, no. 1/1 (1998): 106–26. https://doi.org/10.5281/zenodo.4244829.

Full text

Abstract:

The debate on secularism has taken a new turn in our times and the nature of the debate has been such that secular ism is now inevitably being listed in the category of “isms”. This is unfortunate because of the real danger that the legitimate concerns of secularism, as A.B.  Shah1, the “ideological” champion of Indian secularism, has formulated them, might be trivialised. It is in the interests of religion to dialogue with the concerns that buttress Shah’s understanding of secularism; for behind this enterprise lies the intention to acquaint the two sid

APA, Harvard, Vancouver, ISO, and other styles

18

Yelle, Robert A. "Was Aśoka really a secularist avant-la-lettre? Ancient Indian pluralism and toleration in historical perspective." Modern Asian Studies 56, no. 3 (2022): 749–75. http://dx.doi.org/10.1017/s0026749x21000160.

Full text

Abstract:

AbstractFocusing on Rajeev Bhargava's claim that Aśoka was a secularist avant-la-lettre, I dispute the common understanding of secularism as the separation of religion and politics, and argue instead that such separation, to the extent that it existed, was characteristic of traditional religious societies. I then offer an alternative history of secularism as the demise of the traditional balance of power between church and state, and the rise of a unitary state which incorporated a civil religion that excluded competing forms of religiosity within its domain. This model of secularism, exemplif

APA, Harvard, Vancouver, ISO, and other styles

19

Scharffs, Brett G. "Four Views of the Citadel: The Consequential Distinction between Secularity and Secularism." Religion & Human Rights 6, no. 2 (2011): 109–26. http://dx.doi.org/10.1163/187103211x576062.

Full text

Abstract:

AbstractIn this article I want to suggest that there is an important, perhaps critical, distinction between secularity and secularism—in particular, that one concept is a fundamental component of liberal pluralism and a bastion against religious extremism, and that the other is a misguided, even dangerous, ideology that may degenerate into its own dystopian fundamentalism. As a means of advancing this suggestion, I propose to view the distinction between secularity and secularism from four vantage points, each of which I will call a view of the citadel.

APA, Harvard, Vancouver, ISO, and other styles

20

Hlaváček, Karel. "Adorno und Habermas im Vergleich: Vom Säkularismus zum Postsäkularismus?" Labyrinth 20, no. 1 (2018): 143. http://dx.doi.org/10.25180/lj.v20i1.122.

Full text

Abstract:

Adorno and Habermas: From Secularism to Post-Secularim? The article analyses the 'post-secular turn' in critical theory by comparing Jürgen Habermas' late philosophy with the philosophy of his predecessor Theodor W. Adorno. It poses the question to what extent can Habermas be seen as a post-secular theorist when setting his work against that of Adorno? Following Birgitte Schepelern Johansen, the author develop a concept of post-secularism as a move beyond the strict division between religion and non-religion, and apply the concept to the work of the two critical theorists in question. Finally,

APA, Harvard, Vancouver, ISO, and other styles

21

Belhaj, Abdessamad. "Contesting Power as Political Theology: Traditionalist Islamic Preaching and Post-Secularism in the West." Religions 15, no. 10 (2024): 1197. http://dx.doi.org/10.3390/rel15101197.

Full text

Abstract:

Traditionalist Islamic preaching in the West is not limited to the normative aspects of theology, law, and ethics. In addition, it addresses the most pressing social and political issues that Muslims are currently confronting in the West; it also challenges Western modernity in general and secularism in particular. Two critical sermons of secularism delivered by two of the most well-known traditionalist Muslim preachers in their respective countries—Hamza Yusuf in the USA and Hani Ramadan in Switzerland—are analyzed in this study. First, I shall examine the arguments put up by these preachers

APA, Harvard, Vancouver, ISO, and other styles

22

Lægaard, Sune. "Multiculturalism and secularism: Theoretical understandings and possible conflicts." Ethnicities 17, no. 2 (2017): 154–71. http://dx.doi.org/10.1177/1468796817690779.

Full text

Abstract:

Multiculturalism in a European context increasingly has come to denote a concern with religious minorities. Claims for multicultural accommodation of minorities therefore potentially conflict with secularist requirements of separation of politics and religion. Whether there is a conflict depends on the general understandings of multiculturalism and secularism. The paper therefore distinguishes and examines different general understandings. Both multiculturalism and secularism can be understood as sets of policies, or as forms of minority accommodation or views about the relationship between re

APA, Harvard, Vancouver, ISO, and other styles

23

Subramaniyan, J. Ajithkumar S. "PSEUDO-SECULARISM IN INDIA." PSEUDO-SECULARISM IN INDIA Vol. 2, Issue 5 (2014): 7–12. https://doi.org/10.5281/zenodo.8141600.

Full text

Abstract:

This article is a debate of pseudo secularism in present situation of Indian polity. Over the period after independence of India many changes takes place in Indian Polity. Pseudo Secularism is appeasement of some particular opinion or a group for immediate social and political gains. Pseudo means false. And Secularism means a concept wherein the Government or other entities should exist separately from religion and/or religious beliefs. Every person has a right to preach, practice and propagate any religion of his/her choice. The threat happened from within the state especially the religious f

APA, Harvard, Vancouver, ISO, and other styles

24

Caroline Shiny Manonmani, M., and Femila Alexander. "The Resilience of Secularism in India." Shanlax International Journal of Arts, Science and Humanities 11, S2-Feb (2024): 1–6. http://dx.doi.org/10.34293/sijash.v11is2-feb.7413.

Full text

Abstract:

An essential principle of India’s democratic culture, secularism is inscribed in the country’s Constitution. Secularism has been remarkably resilient in Indian society, despite several obstacles such as political polarisation, religious fanaticism, and communal strife. This study looks at how institutional frameworks, historical background, and current events have shaped secularism’s longevity in India. Drawing from a variety of disciplinary backgrounds, such as political science, sociology, and history, the paper explores the elements that make secularism resilient, examines how it manifests

APA, Harvard, Vancouver, ISO, and other styles

25

Igboin, Benson Ohihon. "The Scramble for Religion and Secularism in Pre-Colonial Africa." Religions 13, no. 11 (2022): 1096. http://dx.doi.org/10.3390/rel13111096.

Full text

Abstract:

The debate on the existence of religion in Africa is far from over; it reverberates in new dimensions but asking the same old questions in newer ways. The same argument is being extended to secularism. This article takes a critical look at the concepts, religion and secularism in sub-Saharan pre-colonial Africa, raising the recurring question still maintained by the West whether there was ‘religion’ in Africa at the turn of colonialism. It argues that where no religion exists, the notion of secularism as understood by the West, cannot also exist since the latter is not just the ‘opposite’ of t

APA, Harvard, Vancouver, ISO, and other styles

26

Tavkhelidze, Tatia. "Islam and Secularism within the Legal Framework of the European Union." Journal of the Contemporary Study of Islam 4, no. 1 (2024): 5–16. http://dx.doi.org/10.37264/jcsi.v4i1.01.

Full text

Abstract:

This article aims to rekindle the longstanding debates surrounding the relationship between Islam and secularism in the contemporary context, particularly within the legal framework of the European Union (EU). It delves into how EU law sets the standards for Member States in navigating the interaction between the principle of freedom of Islamic thoughts and practice and the tenets of secularism. Examining the EU legal landscape, the article suggests that secularism dominates various aspects of social life in European societies, as mandated by EU law. Consequently, traditional religious practic

APA, Harvard, Vancouver, ISO, and other styles

27

Kasselstrand, Isabella. "Secularism in Relation to Secularity and Secularization." Secular Studies 5, no. 1 (2023): 29–32. http://dx.doi.org/10.1163/25892525-bja10040.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Marsudi, Nevi Asiska, and Komarudin Sassi. "Exploring the Contribution of Secularism Ideology to the Education System in Turkey." Jurnal Pendidikan Agama Islam Indonesia (JPAII) 5, no. 4 (2024): 123–28. https://doi.org/10.37251/jpaii.v5i4.1195.

Full text

Abstract:

Purpose of the study: This research analyzes the contribution of the ideology of secularism to the education system in Türkiye, highlighting significant changes since the Kemal Atatürk era until the present. Methodology: This study employs a literature review method to investigate the impact of secularism on Turkey’s education system. This approach involves gathering and analyzing a range of sources, including books, academic articles, and both national and international journals related to secularism. Main Findings: The findings of this research provide an understanding of the impact of secul

APA, Harvard, Vancouver, ISO, and other styles

29

Tan, Petrus. "Post-Sekularisme, Demokrasi, dan Peran Publik Agama." Jurnal Ledalero 20, no. 1 (2021): 35. http://dx.doi.org/10.31385/jl.v20i1.228.35-50.

Full text

Abstract:

<p><em>This article tries to elaborate the relationship between post-secularism, democracy and the public role of religion. The facts of religion’s global revival show the failure of secularization thesis about the disappearance of religion from the public sphere. In political philosophy and social sciences, this phenomenon is called post-secularism. In this article, post-secularism is understood as a phenomenon of religion’s revival in the public sphere or the legitimacy for public role of religion. This understanding is especially necessary to encourage religion in addressing pol

APA, Harvard, Vancouver, ISO, and other styles

30

Beliso-De Jesus, Aisha Mahina. "Religion in the Closet: Heterosecularisms and Police-Practitioners of African Diaspora Religions." Journal of Africana Religions 11, no. 1 (2023): 1–26. http://dx.doi.org/10.5325/jafrireli.11.1.0001.

Full text

Abstract:

Abstract Drawing on ethnography with police officers in the United States, this article explores the policing of Africana, Afro-Latinx, and diaspora religions. This article demonstrates how state secularism is involved in the simultaneous gendering and racializing of African diaspora religions as criminal and deviant. It illuminates the white-Christian Protestantism underlying the police state’s secularism. By exploring how police officers who secretly practice African diaspora religions see themselves as being “in the closet” to their departments, it demonstrates how white-Christianity and he

APA, Harvard, Vancouver, ISO, and other styles

31

Jansen, Yolande. "Postsecularism, piety and fanaticism." Philosophy & Social Criticism 37, no. 9 (2011): 977–98. http://dx.doi.org/10.1177/0191453711416083.

Full text

Abstract:

This article analyses how recent critiques of secularism in political philosophy and cultural anthropology might productively be combined and contrasted with each other. I will show that Jürgen Habermas' postsecularism takes insufficient account of elementary criticisms of secularism on the part of anthropologists such as Talal Asad and Saba Mahmood. However, I shall also criticize Saba Mahmood’s reading of secularism by arguing that, in the end, she replaces the secular–religious divide with a secularity–piety divide; for example, in her reading of Nasr Abu Zayd’s secular Islamic hermeneutics

APA, Harvard, Vancouver, ISO, and other styles

32

PABST, ADRIAN. "The secularism of post-secularity: religion, realism, and the revival of grand theory in IR." Review of International Studies 38, no. 5 (2012): 995–1017. http://dx.doi.org/10.1017/s0260210512000447.

Full text

Abstract:

AbstractHow to theorise religion in International Relations (IR)? Does the concept of post-secularity advance the debate on religion beyond the ‘return of religion’ and the crisis of secular reason? This article argues that the post-secular remains trapped in the logic of secularism. First, a new account is provided of the ‘secularist bias’ that characterises mainstream IR theory: (a) defining religion in either essentialist or epiphenomenal terms; (b) positing a series of ‘antagonistic binary opposites’ such as the secularversusthe religious; and (c) de-sacralising and re-sacralising the publ

APA, Harvard, Vancouver, ISO, and other styles

33

IQTIDAR, HUMEIRA, and DAVID GILMARTIN. "Secularism and the State in Pakistan: Introduction." Modern Asian Studies 45, no. 3 (2011): 491–99. http://dx.doi.org/10.1017/s0026749x11000229.

Full text

Abstract:

Pakistan occupies an uncertain and paradoxical space in debates about secularism. On the one hand, the academic consensus (if there is any), traces a problematic history of secularism in Pakistan to its founding Muslim nationalist ideology, which purportedly predisposed the country towards the contemporary dominance of religion in social and political discourse. For some, the reconciliation of secularism with religious nationalism has been a doomed project; a country founded on religious nationalism could, in this view, offer no future other than its present of Talibans, Drone attacks and Isla

APA, Harvard, Vancouver, ISO, and other styles

34

Taydas, Zeynep, Yasemin Akbaba, and Minion K. C. Morrison. "Did Secularism Fail? The Rise of Religion in Turkish Politics." Politics and Religion 5, no. 3 (2012): 528–54. http://dx.doi.org/10.1017/s1755048312000296.

Full text

Abstract:

AbstractReligious movements have long been challenging the modernist and secularist ideas around the world. Within the last decade or so, pro-religious parties made significant electoral advances in various countries, including India, Sudan, Algeria, and the Palestinian territories. In this article, we focus on the rise of the pro-religious Justice and Development Party (Adalet ve Kalkınma Partisi- AKP) to power in the 2002 elections in Turkey. Using the Turkish experience with political Islam, we evaluate the explanatory value of Mark Juergensmeyer's rise of religious nationalism theory, with

APA, Harvard, Vancouver, ISO, and other styles

35

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

Full text

Abstract:

Abstract This essay discusses in how far we can understand the evolution of secularism in South and Southeast Asia between the end of the First World War and decolonisation after 1945 as a result of transimperial and transnational patterns. In the context of the growing comparative literature on the history of secularisms around the globe, I argue for more attention for the mobility of ideas and people across borders. Conceptually, I suggest to capture the diversity of 20th century secularisms in terms of family resemblance and to understand this resemblance less as colonial inheritance but as

APA, Harvard, Vancouver, ISO, and other styles

36

Bigelow, Anna. "Lived Secularism: Studies in India and Turkey." Journal of the American Academy of Religion 87, no. 3 (2019): 725–64. http://dx.doi.org/10.1093/jaarel/lfz035.

Full text

Abstract:

AbstractPlaces of interreligious encounter provide opportunities to understand secularity as an experience, one that almost necessarily involves the religious other. As the meaning and operations of secularism and its entanglements with the state vary across cultural and legal systems, this is also a fruitful terrain for comparison, particularly regarding states in which the structures of governance are bound up with some form of political secularism. The case studies presented here explore formations of secularism in India and Turkey by paying attention to how the secular works in everyday li

APA, Harvard, Vancouver, ISO, and other styles

37

Dullo, Eduardo. "Artigo bibliográfico após a (antropologia/sociologia da) religião, o secularismo?" Mana 18, no. 2 (2012): 379–92. http://dx.doi.org/10.1590/s0104-93132012000200006.

Full text

Abstract:

O presente ensaio apresenta ao público brasileiro, a partir de duas coletâneas - Varieties of secularism in a secular age (2010) e Rethinking secularism (2011) - o recente debate sobre o secularismo. Os diversos autores pretendem seguir a crítica de Charles Taylor em A secular age (2007), em que questiona a tese da retração da religião das diversas esferas sociais sem que as mesmas sofram profundas alterações, isto é, ignorando seu caráter relacional. O principal argumento mobilizado é, nesse sentido, a necessidade de reavaliar a dicotomia secular/religioso, compreendendo a mútua constituição

APA, Harvard, Vancouver, ISO, and other styles

38

Novak, Michael. "Democracy Unsafe, Compared to What? The Totalitarian Impulse of Contemporary Liberals." Review of Politics 62, no. 1 (2000): 31–35. http://dx.doi.org/10.1017/s0034670500030205.

Full text

Abstract:

I am sympathetic to the problem enunciated by Professors Glenn and Stack, viz., “that contemporary American democracy, by constitutionally privileging secularism, offers Catholics in public life a strong inducement to abandon, relativize, or remain silent about, their moral beliefs, insofar as these conflict with secularism. Catholics have to act like, not necessarily be, secularists. That makes it spiritually and politically unsafe, not to say impossible, for Catholics to be democrats now.” However, while they have circled in on an important problem—the totalitarian impulse of contemporary li

APA, Harvard, Vancouver, ISO, and other styles

39

McCutcheon, Russell. ""They Licked the Platter Clean": On the Co-Dependency of the Religious and The Secular." Method & Theory in the Study of Religion 19, no. 3-4 (2007): 173–99. http://dx.doi.org/10.1163/157006807x240109.

Full text

Abstract:

AbstractThis paper argues that a methodological puzzle that stands in the way of those who critique the adequacy of a secularist perspective for studying religion is that the modern invention that goes by the name of secularism is the only means for imagining religion to exist as an item of discourse. Drawing on a variety of efforts to move beyond the limits of binary thinking—efforts that invariably function to reaffirm one or the other pole by imagining it to predate its partner—the paper concludes that, for those interested in talking about such things as religion, faith, spirit, belief, ex

APA, Harvard, Vancouver, ISO, and other styles

40

Jansson, Anton, and Jeffrey Tyssens. "Secular Studies and Biography." Secular Studies 7, no. 1 (2025): 1–15. https://doi.org/10.1163/25892525-bja10073.

Full text

Abstract:

Abstract In the last decades, the biographical approach has seen a resurgence in scholarship in the humanities, not least in the discipline of history. Recently, there has been an upsurge as well in historical scholarship on atheism, secularism, and humanism. However, these two trends or fields have thus far not been consciously brought into conversation with one another. This special issue is an attempt to do this. In this introduction, we present the articles included in the special issue and discuss what we think can be gained from applying biographical perspectives in secular studies, spec

APA, Harvard, Vancouver, ISO, and other styles

41

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

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

42

Agrama, Hussein Ali. "Secularism, Sovereignty, Indeterminacy: Is Egypt a Secular or a Religious State?" Comparative Studies in Society and History 52, no. 3 (2010): 495–523. http://dx.doi.org/10.1017/s0010417510000289.

Full text

Abstract:

In this essay I offer a thesis about secularism as a modern historical phenomenon, through a consideration of state politics, law, and religion in contemporary Egypt. Egypt seems hardly a place for theorizing about modern secularity. For it is a state where politics and religion seem to constantly blur together, giving rise to continual conflict, and it thus seems, at best, only precariously secular. These facts, however, go to the heart of my thesis: that secularism itself incessantly blurs together religion and politics, and that its power relies crucially upon the precariousness of the cate

APA, Harvard, Vancouver, ISO, and other styles

43

Anidjar. "Secularism." Critical Inquiry 33, no. 1 (2006): 52. http://dx.doi.org/10.2307/3877142.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Anidjar, Gil. "Secularism." Critical Inquiry 33, no. 1 (2006): 52–77. http://dx.doi.org/10.1086/509746.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Keane, John. "Secularism?" Political Quarterly 71, s1 (2000): 5–19. http://dx.doi.org/10.1111/1467-923x.71.s1.3.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

GELLNER, DAVID N. "Studying secularism, practising secularism. Anthropological imperatives." Social Anthropology 9, no. 3 (2007): 337–40. http://dx.doi.org/10.1111/j.1469-8676.2001.tb00160.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Leofreddi, Asia. "Two Models of Political Secularism and Religious Freedom in Italy and Croatia: Findings from a Survey among Youth." Religions 14, no. 10 (2023): 1292. http://dx.doi.org/10.3390/rel14101292.

Full text

Abstract:

Interest in political secularism is growing, due to its proven relevant role in affecting people’s political behaviours and attitudes toward human rights. However, until now, only a few studies have analysed its influence on religious freedom and those which exist do so mostly from a governmental-policy perspective. Drawing upon the sociology of religious freedom, this article seeks to address this gap. Comparing two Catholic EU countries, Italy and Croatia, and adopting an empirical perspective, it aims to understand whether the endorsement of political secularism enhances or limits support f

APA, Harvard, Vancouver, ISO, and other styles

48

Majiev, G. Zh. "Models and forms of a secular state and religious relations in modern Western countries." BULLETIN of the L.N. Gumilyov Eurasian National University. Historical sciences. Philosophy. Religion Series 132, no. 3 (2020): 37–47. http://dx.doi.org/10.32523/2616-7255-2020-132-3-37-47.

Full text

Abstract:

In this article, the author analyzed the forms of interaction of religious associations and the state in Western countries. Currently, there is no clear general model in the world practice related to the relationship between the state and religion, especially with the principles of secularism, and a large number of conclusions about secularity studied to date show that researchers need even more research in this direction. In particular, this is a topical issue for countries oriented towards the secularity model of Western countries in preventing future problems and positively implementing sec

APA, Harvard, Vancouver, ISO, and other styles

49

Khan, Sohaib. "Thinking about Secularism with Asad, Twenty Years after Formations." Religion and Society 15, no. 1 (2024): 125–28. https://doi.org/10.3167/arrs.2024.150110.

Full text

Abstract:

Two decades after the publication of Talal Asad's Formations of the Secular (2003), secularism is in a global state of crisis. From the standpoint of secularism's liberal proponents, the rising tide of right-wing populisms from the United States and Brazil to Eastern Europe and India threatens liberal freedoms and democracy all over the world. In an age when liberal democracies struggle to uphold the rule of law and multiculturalism is losing its popular mandate to neofascist aspirations of nationhood, the vanguards of the liberal order have found renewed faith in the redemptive promise of sec

APA, Harvard, Vancouver, ISO, and other styles

50

Dallmayr, Fred. "Rethinking Secularism (with Raimon Panikkar)." Review of Politics 61, no. 4 (1999): 715–35. http://dx.doi.org/10.1017/s0034670500050609.

Full text

Abstract:

More than a century after Nietzsche's proclamation of the “death of God,” some recent books speak alarmingly of “the revenge of God” and the prospect of a “new cold war”—a conflict pitting religious “fundamentalists” against agnostic secularists on a worldwide scale. Remembering the cultural struggles of nineteenthcentury Europe, one might say that today Kulturkampfhas been globalized. At this juncture it seems timely to reexamine the meaning of secularism and secularization and their relation to religious faith.

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!