Religion and Modernity

The Politics of a Reviving Buddhist Temple: State, Association, and Religion in Southeast China

by David Wank

Coauthored with Yoshiko Ashiwa. Journal of Asian Studies. V. 65, n. 2 (2006): 337-359.

Institutionalizing Modern "Religion" in China's Buddhism: Political Phases of a Local Revival

by David Wank

In Making Religion, Making the State: The Politics of Religion in Modern China. Coedited with Yoshiko Ashiwa, pp. 126-150. Stanford: Stanford University Press, 2009.
Final preproduction draft

Making Religion, Making the State in Modern China: An Introductory Essay

by David Wank

Co-authored with Yoshiko Ashiwa. In Making Religion, Making the State: The Politics of Religion in Modern China. Coedited with Yoshiko Ashiwa, pp. 1-21. Stanford: Stanford University Press, 2009.
Final preproduction draft

Rowan Williams as Hegelian Political Theologian: Resacralising Secular Politics

by Carys Moseley

Published in Heythrop Journal 53(3), May 2012: 362-381.

Baha’i Meets Globalisation: A New Synergy?

by Sen McGlinn

In Margit Warburg, Annika Hvithamar and Morten Warmind (eds), Baha’i and Globalisation, Aarhus University Press, 2005.

When Weber identified the synergy (wahlverwandtschaft) between Protestantism and the rationalisation of social control... more When Weber identified the synergy (wahlverwandtschaft) between Protestantism and the rationalisation of social control and production in “modern” societies, both processes could be analysed in retrospect. This paper will attempt, more tentatively, to draw attention to the potential “fit” between the dynamics of globalisation and the Baha’i Faith.

A Theology of the State from the Baha'i Teachings (JCS vol 41 Autumn 1999)

by Sen McGlinn

The Bahai-library version is older; the PDF has been reformatted and has notes on some additional pubications at the end, updated to April 2012.

The Bahai teachings include a theology of the state, which includes endorsement of the Render unto Caesar principle,... more The Bahai teachings include a theology of the state, which includes endorsement of the Render unto Caesar principle, and an understanding of the role of government in society and the relationship of religious communities and believers to their governments. Human governments are part of the Kingdom of God. This is based not simply on pragmatic considerations, but rather on a metaphysics in which God's sovereignty, and God's self-revelation, and other attributes of God, are manifest in distinct social institutions: government, organised religion, science, and others. This is a surprising theology, and one that might be seminal for political theologies in other religions whose theological traditions include the language of God's attributes and their manifestations in the world.

Rorty on religion and hope

by Nicholas H Smith

Pre-proof version. Published in Inquiry, vol. 48, no. 1, 2005, February, 76-98

The article considers how Richard Rorty’s writings on religion dovetail with his views on the philosophical... more The article considers how Richard Rorty’s writings on religion dovetail with his views on the philosophical significance of hope. It begins with a reconstruction of the central features of Rorty’s philosophy of religion, including its critique of theism and its attempt to rehabilitate religion within a pragmatist philosophical framework. It then presents some criticisms of Rorty’s proposal. It is argued first that Rorty’s ‘redescription’ of the fulfilment of the religious impulse is so radical that it is hard to see what remains of its specifically religious content. This casts doubt on Rorty’s claim to have made pragmatism and religion compatible. The article then offers an analysis of Rorty’s key notion of ‘unjustifiable hope’. Different senses of unjustifiable hope are distinguished, in the course of which a tension between the ‘romantic’ and ‘utilitarian’ aspects of Rorty’s pragmatist philosophy of religion comes into view.

Levinas, Habermas and Modernity

by Nicholas H Smith

Pre-corrected proofs. Published in Philosophy and Social Criticism, vol. 34, no. 6, July 2008, 643-664.

This article examines Levinas as if he were a participant in what Habermas has called ‘the philosophical discourse of... more This article examines Levinas as if he were a participant in what Habermas has called ‘the philosophical discourse of modernity’. It begins by comparing Levinas’ and Habermas’ articulations of the philosophical problems of modernity. It then turns to how certain key motifs in Levinas’ later work give philosophical expression to the needs of the times as Levinas diagnoses them. In particular it examines how Levinas interweaves a modern, post-ontological conception of ‘the religious’ or ‘the sacred’ into his account of subjectivity. Finally, the article looks at some problems that arise for Levinas once his position in the philosophical discourse on modernity is made explicit.

The Modernization of Kabbalah: A Case Study

by Jonathan Garb

Como español y católico... Los efectos del proceso de construcción nacional de la Virgen del Pilar (1932 y 1936)

by Francisco Javier Ramón Solans

LA REESTRUCTURACIÓN DEL CULTO A LA VIRGEN DEL PILAR. LA PEREGRINACIÓN DE 1880, UN PROYECTO NACIONAL

by Francisco Javier Ramón Solans

Goddesses of Consumerism: An Interpretivist Study of Young Female Consumers in Contemporary India

by Anoop Bhogal

The West, Islam and Modernity

by Sebastiano Sali

e-IR

Secularism as a Moral Narrative of Modernity

by Webb Keane

Tourism, Magic and Modernity: Cultivating the Human Garden (monograph)

by David Picard

New Directions of Anthropology Series, No

Drawing from extended fieldwork in La Réunion, in the Indian Ocean, the author suggests an innovative re-reading of... more Drawing from extended fieldwork in La Réunion, in the Indian Ocean, the author suggests an innovative re-reading of different concepts of magic that emerge in the global cultural economics of tourism. Following the making and unmaking of the tropical island tourism destination of La Réunion, he demonstrates how destinations are transformed into magical pleasure gardens in which human life is cultivated for tourist consumption. Like a gardener would cultivate flowers, local development policy, nature conservation and museum initiatives dramatise local social life so as to evoke modernist paradigms of time, beauty and nature. Islanders who live in this ‘human garden’ are thus placed in the ambivalent role of ‘human flowers’, embodying
ideas of authenticity and biblical innocence, but also of history and social life in perpetual creolisation.

The Exoteric-Esoteric Distinction in Theology and the Changing Interests of the State: Handling 'Diversity' in the Teaching of Theology and Ethics

by Carys Moseley

Discourse, 10(1), Autumn 2010. The journal of the Subject centre for Philosophical and Religious Studies of the Higher Education Academy, UK.

Orthodox Theology and Modern Challenges: The Ethical Issues

by Georges NAHAS

Nahas, G. N. (November 15-18, 2010). Orthodox Theology and Modern Challenges: The Ethical Issues. In Life in Christ: Christian Ethics, Ascetic Tradition of the Church and Modern Challenges. Moscow. Russia.

In normal circumstances, the Church is alive in the world within a tensed climate due to the fact that It “exists in... more In normal circumstances, the Church is alive in the world within a tensed climate due to the fact that It “exists in this world without belonging to it” according to the Christ own words. In the twentieth Century, the Church was deeply challenged by many historical, political and cultural factors. The Orthodox Church particularly witnessed extensive pressures that reached persecution, massive exodus that push it to review its hundred years old canonical structures; the Orthodox Church also faced a universal challenge at the philosophical and social levels where the believer started wondering about legitimate issues like:

Is there any contradiction between the Orthodox Theology and Modernity?

Is there any twinge between Tradition and Modern Thinking?

Does the witness of the Orthodox Church go beyond restrictions due to time and space?

By putting the problem in its context and on the basis of what may be considered as the Orthodox Tradition pillars, this article will try to answer these questions, concluding to the following: i) Orthodox Theology is potentially able to have a dialogue with Modernism. It has a specificity that allows it to have an innovating discourse while keeping its conformity with Tradition, ii) The Orthodox Church needs to create forums of discussion among pastors, scientists, men and women of goodwill, young generation, as well as sociologists and pedagogues, in order to elaborate a continuous process for future actions and dialogue with Modernity.

Communication et Education dans l’Espace Ecclésial

by Georges NAHAS

Nahas, G. N. (26-29 mai 2010). Communication et Education dans l’Espace Ecclésial. In The People of God in Bible and Tradition Semantic Implications and Modern Relevance. International Conference. Saint John of Damascus Institute of Theology. University of Balamand.

L’espace ecclésial est un espace où différentes composantes du développement de la personne humaine sont appelées à... more L’espace ecclésial est un espace où différentes composantes du développement de la personne humaine sont appelées à s’entremêler afin d’assurer l’évolution du croyant dans la transcendance à laquelle il est appelée. Dans son approche anthropologique, la théologie orthodoxe souligne l’importance de l’unité de la personne humaine dans une parfaite harmonie intrinsèque. L’Eglise considère ainsi que la transfiguration de l’être est une transfiguration complète englobant toute la personne.

La Langue en tant que canevas essentiel de la communication joue un rôle primordial dans la compréhension du message éducatif de l’Eglise sous ses formes écrites et orales. Or la Langue n’est un moyen de communication effectif et efficace que si elle est basée sur les données scientifiques qui permettent un codage et un décodage adéquats, ces deux processus prenant en considération les situations de communication dans lesquelles sont placés les interlocuteurs.

Dans un monde subissant des changements de tout ordre aussi bien au niveau politique qu’au niveau technologique ou sociologique, quelle Langue l’Eglise doit-elle tenir afin que son message soit « compréhensible » et « conséquent » ? Quelle attitude adopter, et quelles actions entreprendre afin que le message puisse faire parvenir l’enseignement véritable et profond sans que cet enseignement soit entaché par des résidus dus à des interférences historiques, ou sociologiques, ou politiques ? Quels changements introduire sur les textes liturgiques afin de les contextualiser pour qu’ils gardent leurs valeurs originelles de porteurs du message évangélique ?

Autant de questions qui supposent une approche de la « Langue et du langage » basée sur leurs aspects cognitif et communicatif. Cette intervention essaiera de soutenir l’importance d’adopter de nouvelles stratégies dans l’espace ecclésial.

Théologie Orthodoxe et Modernité

by Georges NAHAS

Nahas, G. N. (juin 2010). Théologie Orthodoxe et Modernité. In Service Orthodoxe de Presse (SOP), No 349, France.

En tant normal, l’Eglise vit son existence dans le monde dans un climat de tension inhérent au fait qu’elle est dans... more En tant normal, l’Eglise vit son existence dans le monde dans un climat de tension inhérent au fait qu’elle est dans ce monde sans lui appartenir suivant les propres paroles du Christ. Au vingtième siècle, l’Eglise fut mise à vive épreuve et ceci est dû à une multitude de facteurs historiques, politiques, culturels etc. L’Eglise Orthodoxe en particulier a connu des pressions allant jusqu’à la persécution, des exodes massives qui l’obligent à repenser ses structures canoniques déjà centenaires, et enfin un défi universel au niveau de la pensée philosophique et sociale qui mène le croyant à se poser des questions légitimes tels que:
- Est-ce qu’il y a contradiction entre la théologie orthodoxe et la Modernité ?
- Est-ce qu’un tiraillement existe vraiment entre la Tradition et la Pensée Moderne ?
- Est-ce que l’Orthodoxie est faite pour un témoignage qui dépasse dans ses fondements le temps et l’espace ?
Cet article essaiera dans un premier temps de contextualiser le problème, puis d’exposer ce qui peut être considéré comme les trois éléments de base de la Tradition Orthodoxe et qui serviront à répondre aux questions posées à partir de trois exemples (Personne et Société, Ethique et Morale, Corps et Chair) afin de ne pas rester dans les généralités théoriques.
En conclusion, l’article soulignera ce qui suit :
a. La théologie orthodoxe a le potentiel d’entrer en dialogue avec la Modernité. Mais ce potentiel a besoin d’être développé et mis en évidence comme un effort commun de l’Eglise Orthodoxe, Une et Catholique.
b. L’Eglise orthodoxe a besoin de créer des forums de discussion entre pasteurs, hommes et femmes de sciences, hommes et femmes de bonne foi, jeunes gens et jeunes filles, sociologues et pédagogues, afin d’élaborer dans la continuité une vision d’avenir.
c. La vie de l’Eglise Orthodoxe est régie par la Foi, les Ecritures Saintes et la Tradition Vivante. C’est au nom de l’ouverture avec laquelle sa théologie a su harmoniser ces différentes composantes de son message qu’elle est appelée à dialoguer avec la Modernité.

Notes on Luckmann's The Invisible Religion

by Craig Martin