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Artículos de revistas sobre el tema "Secular studies"

Autor: Grafiati

Publicado: 25 de enero de 2025

Última modificación: 31 de julio de 2025

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1

Vermeer, Paul. "Europe: secular or post-secular?" Journal of Empirical Theology 22, no. 2 (2009): 222–24. http://dx.doi.org/10.1163/092229309x12523874636548.

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2

Hübenthal, Christoph. "The Theological Significance of the Secular." Studies in Christian Ethics 32, no. 4 (2019): 455–69. http://dx.doi.org/10.1177/0953946819868094.

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In this article, the notion of the secular is defended as a meaningful and relevant concept in order to determine the role of theological reasoning in the public sphere. For this purpose, in the first section, it is shown that John Duns Scotus already developed a provisional account of the secular and, moreover, provided it with a theological justification. The second section starts off with a brief sketch of the secular’s main characteristics as they can be deduced from Scotus’s account. Building on Thomas Pröpper, it is demonstrated how a transcendental analysis of freedom as the basic ratio

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3

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

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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

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4

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

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

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5

Walter, Tony. "Secular Funerals." Theology 92, no. 749 (1989): 394–402. http://dx.doi.org/10.1177/0040571x8909200507.

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6

Shook, John R. "Editorial Welcome to Secular Studies." Secular Studies 1, no. 1 (2019): 1. http://dx.doi.org/10.1163/25892525-00101001.

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7

Bielo, James S. "Secular studies come of age." Thesis Eleven 129, no. 1 (2015): 119–30. http://dx.doi.org/10.1177/0725513615592986.

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8

Beaudoin, Thomas. "Rethinking the Secular - IV. Asad on the Secular." Horizons 35, no. 2 (2008): 349–54. http://dx.doi.org/10.1017/s0360966900011130.

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9

Thalén, Peder, and David Carlsson. "Teaching Secular Worldviews in a Post-Secular Age." Religion & Education 47, no. 3 (2020): 243–56. http://dx.doi.org/10.1080/15507394.2020.1785811.

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10

Lecourt, Sebastian. "Secular." Victorian Literature and Culture 51, no. 3 (2023): 501–4. http://dx.doi.org/10.1017/s106015032300030x.

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This essay argues that secular is an important keyword for Victorian studies because it foregrounds the particularity of universal concepts. Victorian narratives of secularization and colonial regimes of religious toleration can all be shown to have roots in the Protestant conception of religion as private individual belief and voluntary association. They therefore raise the question of how and whether such political conceptions might transcend their particularist origins. To make this point I begin by exploring the difference between secularism and secularization as critical terms. I then sug

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11

Keysar, Ariela. "Secular Americans and Secular Jewish Americans: Similarities and Differences." Contemporary Jewry 30, no. 1 (2009): 29–44. http://dx.doi.org/10.1007/s12397-009-9018-7.

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12

Nissen, Ricko Damberg, and Aida Hougaard Andersen. "Addressing Religion in Secular Healthcare: Existential Communication and the Post-Secular Negotiation." Religions 13, no. 1 (2021): 34. http://dx.doi.org/10.3390/rel13010034.

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This article aims to understand why religion has proven difficult to address in secular healthcare, although existential communication is important for patients’ health and wellbeing. Two qualitative data samples exploring existential communication in secular healthcare were analyzed following Interpretative Phenomenological Analysis, leading to the development of the analytical constructs of ‘the secular’ and ‘the non-secular’. The differentiation of the secular and the non-secular as different spheres for the individual to be situated in offers a nuanced understanding of the physician–patien

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13

Fantappiè, Carlo. "Derecho canónico interdisciplinar. Ideas para una renovación epistemológica." Ius Canonicum 60, no. 120 (2020): 479–504. http://dx.doi.org/10.15581/016.120.009.

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La situación actual de la ciencia canónica pone en evidencia la separación existente no solo entre la teología y el derecho canónico, sino entre este último, el derecho secular y la ética. Ha venido a faltar esa base común entre el derecho canónico y el derecho secular que, durante tantos siglos, había garantizado una fecunda colaboración entre ellos. El artículo se propone subrayar la necesidad de que la ciencia canónica se abra al diálogo con las ciencias seculares. A este fin, examina los modelos, las condiciones, las ventajas y los objetivos de las relaciones multidisciplinares entre la te

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14

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

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

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15

White, Leland J. "The Secular Mind." Biblical Theology Bulletin: Journal of Bible and Culture 29, no. 3 (1999): 96–98. http://dx.doi.org/10.1177/014610799902900301.

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16

Oliverio, L. William. "A Secular Age." Pneuma 31, no. 1 (2009): 137–38. http://dx.doi.org/10.1163/157007409x418338.

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17

Johansen, Birgitte Schepelern. "Chasing the Secular." Religion and Society 13, no. 1 (2022): 126–39. http://dx.doi.org/10.3167/arrs.2022.130108.

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Abstract How can we engage the secular in ways that encourage empirical investigations of its specific and embodied expressions? Locating the secular in particular places and situations invites the scholar to recognize it, to say “there it is.” However, the secular seems difficult to pin down precisely: it quickly expands into everything that is not considered religion in a given context, and the distinctively secular seems to evaporate into nothing. This article explores the slipperiness of the secular, not merely as a conceptual obstacle, but as something that emerges from the way the secula

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18

Dalferth, I. U. "Post-secular Society: Christianity and the Dialectics of the Secular." Journal of the American Academy of Religion 78, no. 2 (2009): 317–45. http://dx.doi.org/10.1093/jaarel/lfp053.

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19

McDougall, Derek. "From ‘Secular’ to ‘Post-Secular’ and ‘Pluralist’: Some Christian Approaches." International Journal of Public Theology 13, no. 3 (2019): 321–38. http://dx.doi.org/10.1163/15697320-12341581.

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AbstractThe key task for Christian public theology is to determine the most effective way in which theological insights can contribute to the public good within any given polity and beyond. In the past the assumption has been that this task is undertaken in a secular political environment. After examining different ways in which such an environment might be understood, this article examines the approaches of Stanley Hauerwas, Rowan Williams and Oliver O’Donovan to Christian political engagement. These approaches are characterized as separatist, pluralist and sympathetic to Christendom. Subsequ

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20

O'Connell, Maureen. "Rethinking the Secular - II. Theology in A Secular Age." Horizons 35, no. 2 (2008): 334–43. http://dx.doi.org/10.1017/s0360966900011117.

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21

Anić, Jadranka Rebeka, and Zilka Spahić Šiljak. "Secularisation of Religion as the Source of Religious Gender Stereotypes." Feminist Theology 28, no. 3 (2020): 264–81. http://dx.doi.org/10.1177/0966735020906949.

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Secular–religious dichotomy has been criticised in discourse on secularisation theory as well as in discussions of the relationship between secular and religious feminism. Feminist theorists have criticised the secular–religious divide of feminism for overlooking facts such as the inherent gendering of this dichotomy, the participation of women believers in the gender equality movement since its inception, and the contributions of feminist theologians and gender studies scholars who use their respective religious traditions as a basis for gender egalitarianism. This article will criticise secu

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22

Williams, Matthew A. "Not Secular: Interrogating the Sacred-Secular Binary through Gospel-Pop Performance." Religions 14, no. 9 (2023): 1178. http://dx.doi.org/10.3390/rel14091178.

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Secularisation theory proposed that the modernisation of society would bring about a decline in religiosity across the West, leading to ‘entzauberung’ (disenchantment). Eventually, society would be devoid of belief in the transcendent. Some theorists have challenged this by suggesting (with some qualifying factors) that enchantment better describes the secular age we occupy. Charles Taylor suggests that we can perceive the enchantment of a secular age through the human relationship with art. In this article, I suggest that, when present in popular music, black gospel music (in particular) comp

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23

Dann, G. E. "Post-Secular Philosophy." American Catholic Philosophical Quarterly 75, no. 1 (2001): 105–9. http://dx.doi.org/10.5840/acpq20017516.

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24

Ballard, Bruce. "A Secular Age." Philosophia Christi 11, no. 2 (2009): 485–88. http://dx.doi.org/10.5840/pc200911244.

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25

Prabhu, Joseph. "Hegel’s Secular Theology." Sophia 49, no. 2 (2010): 217–29. http://dx.doi.org/10.1007/s11841-010-0184-6.

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26

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

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27

Shoshana Ronen. "A Secular Jewish Perspective." Shofar: An Interdisciplinary Journal of Jewish Studies 26, no. 1 (2009): 130–44. http://dx.doi.org/10.1353/sho.0.0109.

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28

Halemba, Agnieszka. "Church Building as a Secular Endeavour: Three Cases from Eastern Germany." Religions 14, no. 3 (2023): 287. http://dx.doi.org/10.3390/rel14030287.

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Political secularism can be defined as a kind of political philosophy that sees the secular state as setting the terms of encounter between the secular and the religious. However, religion and religious organisations are not necessarily seen as oppositional to the secular state; there can be myriad forms of coexistence between secular and religious authorities. The argument forwarded in this article is based on ethnographic research focussing on the presence and social significance of religious materiality in the region considered to be one of the most secularised worldwide—the north-eastern p

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29

Vondey, Wolfgang. "Religion at Play." PNEUMA 40, no. 1-2 (2018): 17–36. http://dx.doi.org/10.1163/15700747-04001033.

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Abstract Pentecostals do not fit the dominant narrative of a secular age constructed by Charles Taylor. Instead, Pentecostalism is a religion at play that engages with the secular without accepting its authority. A critical dialogue with Taylor’s foundational proposal of the central conditions of premodern life that have made room for our modern secular world demonstrates how and why these conditions are not met in Pentecostalism. The article then identifies the alternative mechanisms in place in Pentecostalism as a form of religion at play manifested in an enchanted worldview, sociospiritual

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30

Nilsson, Mats, and Mekonnen Tesfahuney. "The post-secular tourist: Re-thinking pilgrimage tourism." Tourist Studies 18, no. 2 (2017): 159–76. http://dx.doi.org/10.1177/1468797617723467.

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The coming of post-secular society has opened up interesting transdisciplinary research and perspectives. Research and academic debates on the post-secular have yet to make inroads into the discipline of tourism studies, which is ironic since there is an intrinsic religiosity to tourism. We table that tourism lies at the core of the post-secular turn and should be studied as such. Likewise, academic debate on post-secularism has not accorded tourism its proper due. This study has two objectives. First, to fill the research gap in studies of tourism and post-secularism and, second, to show that

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31

Pellegrini, Ann. "Feeling secular." Women & Performance: a journal of feminist theory 19, no. 2 (2009): 205–18. http://dx.doi.org/10.1080/07407700903034170.

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32

Mateo-Seco, Lucas F., and Enrique De La Lama. "Espiritualidad del presbítero secular." Scripta Theologica 21, no. 1 (2018): 227–87. http://dx.doi.org/10.15581/006.21.16354.

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33

Toumey, Christopher P. "Evolution and Secular Humanism." Journal of the American Academy of Religion LXI, no. 2 (1993): 275–301. http://dx.doi.org/10.1093/jaarel/lxi.2.275.

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34

Wilkins-Laflamme, Sarah. "Religious–Secular Polarization Compared." Studies in Religion/Sciences Religieuses 46, no. 2 (2017): 166–85. http://dx.doi.org/10.1177/0008429817695662.

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For many decades now, there has been a general decline of traditional indicators of religiosity in both Quebec and British Columbia. New generations are being born and raised in much more secular social contexts than in years past. However, this general trend of decline masks many differences between the two Canadian provinces, and does not imply a complete disappearance of religion from society. Certain groups of believers have been able to maintain their numbers and levels of practice. Since the 2000s, these two worlds of the secular and the religious seem to have been confronting one anothe

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35

Hyman, Gavin. "Book Review: Secular Theology." Theology 105, no. 827 (2002): 379–80. http://dx.doi.org/10.1177/0040571x0210500521.

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36

Wood, James R. "Protesting a Secular Framing." Religious Studies Review 49, no. 3 (2023): 345–48. http://dx.doi.org/10.1111/rsr.16640.

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37

Pfister, Lauren F. "Post-Secularity within Contemporary Chinese Philosophical Contexts." Journal of Chinese Philosophy 39, no. 1 (2012): 121–38. http://dx.doi.org/10.1163/15406253-03901010.

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Based on publications addressing post-secularity in international contexts, this article identifies four basic interpretive positions manifest within our post-secular age: resistant post-secular secularists, strategic post-secular secularists, engaged post-secular intellectuals, and engaged post-secular religious intellectuals. Subsequently, an article addressing governance and religious studies in mainland China published by Zhuo Xinping in 2010 is assessed, indicating how Zhuo serves as an engaged post-secular intellectual position, charging Chinese Marxist officials to adopt a strategic pos

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38

Fowler, J. E., T. D. Hemming, E. Freeman, and D. Meakin. "The Secular City: Studies in the Enlightenment." Modern Language Review 92, no. 1 (1997): 191. http://dx.doi.org/10.2307/3734731.

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39

Kratt, Dale. "The Secular Moral Project and the Moral Argument for God: A Brief Synopsis History." Religions 14, no. 8 (2023): 982. http://dx.doi.org/10.3390/rel14080982.

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This article provides an overview of the history of what is termed the secular moral project by providing a synopsis of the history of the moral argument for God’s existence and the various historical processes that have contributed to the secularization of ethics. I argue that three key thinkers propel the secular moral project forward from the middle of the 19th century into the 20th century: John Stuart Mill, whose ethical thinking in Utilitarianism serves as the background to all late 19th century secular ethical thinking, Henry Sidgwick, who, in the Methods, indisputably establishes the s

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40

Balagangadhara, S. N. "On the Dark Side of the “Secular”: Is the Religious-Secular Distinction a Binary?" Numen 61, no. 1 (2014): 33–52. http://dx.doi.org/10.1163/15685276-12341303.

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AbstractRecent scholarship claims to have revealed the problematic nature of the religious-secular distinction: (1) the distinction is slippery or fluid; (2) the meanings of the words “religious” and “secular” have changed over multiple historical contexts; (3) the distinction is a binary; (4) it is essentialist in nature. Analyzing these objections, the article shows that it is very difficult to find a clear problem statement. To whom is the religious-secular distinction a problem and why? The distinction was originally made within Christian theology, where it concerned a triad rather than a

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41

Pontzen, Benedikt. "Secular Framings." Journal of Religion in Africa 54, no. 3 (2024): 301–25. http://dx.doi.org/10.1163/15700666-12340292.

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Abstract The secular Ghanaian state frames and governs ‘African Traditional Religion’ (‘ATR’) in three main ways. As culture and heritage, aspects of ‘ATR’ are integrated into public performances and national narratives, displaying the African identity of the Ghanaian nation. As providers of traditional forms of therapy, traditional shrines are administered as health facilities and supervised by the Ministry of Health. As religion, ‘ATR’ is counted as one of the country’s religions. This article discusses these framings and their social dynamics drawing on framing theories and secularity studi

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42

Halim, Fachrizal. "Islam, indigeneity, and religious difference in a secular context: Canadian case studies." Simulacra 4, no. 2 (2021): 185–200. http://dx.doi.org/10.21107/sml.v4i2.11538.

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This paper analyzes the hardening religious difference in contemporary Canadian society and explains why the presence of Muslims, including new converts, constantly incites in the public imagination the primordial threat of Islam to the secular accomplishments of Canadian society. Relying on the available data and previous research on the historical formation of the secular in Canada, the author attempts to detect a paradox within the state-lead politics of recognition that unintentionally creates the conditions for new communal conflicts” (warna kuning) diubah menjadi “Relying on the availabl

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43

Broyde, Michael J. "Religious Values in Secular Institutions?" Journal of Law, Religion and State 10, no. 1 (2022): 53–85. http://dx.doi.org/10.1163/22124810-10010002.

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Universities that are incorporated under a secular charter face a number of challenges in claiming religious exemptions or religious character. These secularly chartered but religiously motivated universities (SCbRMU) often are attempting to get the best of both worlds, by maintaining entitlement to government funding that is exclusive to secular entities while also claiming religious protections. In this paper, Yeshiva University (yu) is used as a case study of the difficulties faced by these institutions. yu has been sued by a group of students and alumni for refusing to authorize an officia

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44

Scott, Peter. "Ecology: Religious or Secular?" Heythrop Journal 38, no. 1 (1997): 1–14. http://dx.doi.org/10.1111/1468-2265.00033.

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45

Claerhout, Sarah. "Religion and the Secular." Numen 55, no. 5 (2008): 601–7. http://dx.doi.org/10.1163/156852708x338095.

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46

Ashley, J. Matthew. "Rethinking the Secular - Introduction." Horizons 35, no. 2 (2008): 327–29. http://dx.doi.org/10.1017/s036096690000551x.

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47

Ashley, J. Matthew. "Rethinking the Secular - I. “Saving the Secular: Mark Lilla's The Stillborn God." Horizons 35, no. 2 (2008): 329–34. http://dx.doi.org/10.1017/s0360966900011105.

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48

ROTHENBERG, DAVID J. "The Marian Symbolism of Spring, ca. 1200-ca. 1500: Two Case Studies." Journal of the American Musicological Society 59, no. 2 (2006): 319–98. http://dx.doi.org/10.1525/jams.2006.59.2.319.

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Abstract As the season of earthly rebirth, spring in the high and late Middle Ages provided both an ideal setting for secular love songs and a symbolic underpinning for the liturgical season of Eastertide. With the Virgin Mary acting as a spiritual point of mediation, Eastertide liturgy and secular springtime song resonated symbolically with one another, a resonance seen nowhere more clearly than in polyphonic compositions in which Eastertide chants, Marian prayers, and secular springtime songs sound simultaneously. This essay presents two case studies that explore the confluence of these dive

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49

du Toit, C. W. "Fin de siécle and the development of a post-secular religion: intimations from the Truth and Reconciliation Commission." Religion and Theology 4, no. 1-3 (1997): 1–20. http://dx.doi.org/10.1163/157430197x00012.

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AbstractThis article discusses the continued existence and characteristics of religion in a post-secular society and its influences on this society. The religious world is not a-secular and the secular world not a-religious. Attention is given to reasons that the secularisation thesis has not been realised and the role of modernism and pluralism in this development is discussed. Reference is made to the notion of a people's religion and the role of post-secularism in theology and postmodernism are discussed. The new South African context, in which a neutral state which does not promote any spe

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50

Almahfuz, Almahfuz, Munzir Hitami, and Abu Anwar. "The Double Poles Methodology of Islamic Studies Fazlur Rahman." EDURELIGIA: Jurnal Pendidikan Agama Islam 5, no. 2 (2021): 97–114. http://dx.doi.org/10.33650/edureligia.v5i2.2527.

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The view of Islamic education in delivering its students to become normative theologically oriented human beings so far has developed, it must redesign its learning methodology to be contemporary modernist, namely trying to continue to strengthen spiritual morals which is a product of the theological pole as well as strengthen scientific knowledge, namely the merging of the two poles. Therefore, it is necessary to study the thoughts of Islamic education thinkers from time to time in the hope that they can be used as material for thoughts, comparisons and references so that quality Islamic educ

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