The scientific paper before us will question the role, scope and importance of Orthodox Christianity in social issues, especially in the case of the Serbian Orthodox Church (SPC). The topic of the scientific work is focused on questioning the connections between the specifically Ortho-dox experience of religion and its place in contemporary (Serbian) society. Therefore, the views of church dignitaries of the Serbian Orthodox Church regarding the role of the Orthodox faith in social issues were selected as the subject of (...) research. Through his research, the author has set himself the goal of predicting the possibilities of establishing and building the social teaching of the Serbian Orthodox Church. The increasingly active role of religious communities and churches in contemporary society: from culture, through politics and economy to the natural environment points to the legitimate social significance of the basic assumptions of this scientific paper. The questioning of theoretical assumptions, religious conceptions and spiritual-political phenomena: fundamentalism, integralism and secularism on the example of an isolated case study in the ideas and value positions of dignitaries and theologians of the Serbian Orthodox Church leads to an indisputable innovative contribution and scientific justification of the research. After all, the SOC has always been the foundation of the national rallying of the Serbian ethnos, and the main le-ver of national identity, so the overall justification of the topic is greater. In the paper, the author started from the initial assumption that the current opinion in the Serbian Orthodox Church is not favorable towards the establishment of the social teaching of the Serbian Orthodox Church. The research was based on numerous methods in social sciences, such as: observation, case study, content analysis, comparative approach... (shrink)

The work of Étienne Balibar—one of France’s leading intellectuals, from his remarkable chapter on historical materialism in Reading Capital, more than fifty years ago, to the present day—needs litt...

Scott shows that the gender equality invoked today as a fundamental principle was not originally associated with the term "secularism" when it first entered the nineteenth century. The inequality of the sexes was fundamental to the articulation of the separation of church and state that inaugurated Western modernity. Western nation-states imposed a new order of women's subordination, assigning them to a feminized familial sphere meant to complement the rational masculine realms of politics and economics. It was not until the (...) question of Islam arose in the late twentieth century that gender equality became a primary feature of the discourse of secularism. (shrink)

(2000). Religious narrative, post‐secularism and Utopia. Critical Review of International Social and Political Philosophy: Vol. 3, The Philosophy of Utopia, pp. 205-224.

Can secularism offer us moral, aesthetic, and spiritual satisfaction? Or does the secular view simply affirm a dog-eat-dog universe? At a time when the issues of religion, evolution, atheism, fundamentalism, Darwin, and science fill headlines and invoke controversy, The Joy of Secularism provides a balanced and thoughtful approach for understanding an enlightened, sympathetic, and relevant secularism for our lives today. Bringing together distinguished historians, philosophers, scientists, and writers, this book shows that secularism is not a mere (...) denial of religion. Rather, this positive and necessary condition presents a vision of a natural and difficult world--without miracles or supernatural interventions--that is far richer and more satisfying than the religious one beyond. From various perspectives--philosophy, evolutionary biology, primate study, Darwinian thinking, poetry, and even bird-watching--the essays in this collection examine the wealth of possibilities that secularism offers for achieving a condition of fullness. Factoring in historical contexts, and ethical and emotional challenges, the contributors make an honest and heartfelt yet rigorous case for the secular view by focusing attention on aspects of ordinary life normally associated with religion, such as the desire for meaning, justice, spirituality, and wonder. Demonstrating that a world of secular enchantment is a place worth living in, The Joy of Secularism takes a new and liberating look at a valuable and complex subject. The contributors are William Connolly, Paolo Costa, Frans de Waal, Philip Kitcher, George Levine, Adam Phillips, Robert Richards, Bruce Robbins, Rebecca Stott, Charles Taylor, and David Sloan Wilson. (shrink)

In response to Lawrence Blum’s critique of my paper ‘Education for tolerance’, I argue that the state should not use its control of schools and the content of teaching to impose a new and controversial interpretation of parenthood, nor to preempt parents’ right to an education for their children that is consistent with their own religious and moral convictions.

Este artículo elabora la crítica habermasiana del trabajo del antropólogo Talal Asad. Basándome flexiblemente en Habermas, defiendo que la crítica de Asad al secularismo y a la democracia liberal adolece de «esencialismo» (de un binarismo reduccionista entre los «musulmanes» y los «occidentales») y de «autorreferencia» (una dependencia implícita de las ideas noramtivas que se rechazan explícitamente). Finalmente, defiendo el enfoque habermasiano sobre el caso del Islam en Europa frente al enfoque asadiano.

It should be hardly surprising to discover that eighteenth-century European perspectives of other cultures were shaped to a large extent by concerns internal to European political life. Objective or unprejudiced accounts of non-European cultures are rarely found among travellers, missionaries, and philosophers of the time. While the insights of Enlightenment political thinkers on the non-European world may shed little light on the cultures being commented upon, they are useful for assessing the nature of the Enlightenment's engagement with cultural traditions external (...) to Europe. In particular, Enlightenment conceptions of China were extremely varied and reflective of the debates between Enlightenment thinkers, especially on the proper relation between religion and politics. I shall argue that Montesquieu's account of Confucianism in The Spirit of the Laws (De l’esprit des lois, first published in 1748) was in part influenced by his critique of Bayle's position on the role of religion in society as expounded in his Various Thoughts on the Comet (Pensées diverses sur la comète, published in 1682). While Montesquieu's account and assessment of Chinese thought and culture are “Eurocentric,” his evaluation of Confucianism nevertheless arises from a considered philosophical position on religion and politics. (shrink)