By Veit Bader
Regulations facing spiritual range in liberal democratic states—as good because the validated associations that implement these policies—are more and more stressed. Politics and political concept are stuck in a catch among the totally secularized nation and neo-corporate regimes of selective cooperation among states and arranged faith. This quantity proposes an unique, entire, and multidisciplinary method of difficulties of governing spiritual diversity—combining ethical and political philosophy, constitutional legislations, background, sociology, and spiritual anthropology. Drawing on such different scholarship, Secularism or Democracy? proposes an associational governance—a reasonably libertarian, versatile number of democratic institutional pluralism—as the believable 3rd technique to conquer the inherent deficiencies of the essential models.** [C:\Users\Microsoft\Documents\Calibre Library]
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Extra info for Secularism or Democracy?: Associational Governance of Religious Diversity
Example text
2). From the perspective of sociology, I try to show that a generalised use of secularisation is counterproductive and should be avoided. The theses of an inevitable decline of religious beliefs and practices, and of an inevitable subjectivation and privatisation, are at odds with empirical evidence. I also refute the hard core of the thesis that ‘modern’ societies demand a strict or complete functional and institutional separation of states and politics from (organised) religions. The huge diversity in the relationships between societies, politics, culture, state and organised religions is at odds with the myth of strict separation (sect.
For section and para. for paragraph. A cross-reference within this book includes no other text but its abbreviation and numerical correspondence. A cross-reference to another book or publication, however, provides further reference details. Part I Modern states and religions, sociological and historical considerations: setting the stage 1 Secularisation and separation? Institutional diversity of religious governance If ever there was a contested concept it must be religion. We all know what it is, we all have opinions about it, and we all judge it.
In the former case, in exact analogy to the jurisdiction of the US Supreme Court, religion dissolves into religious experience or religious intents or the arbitrary claims of believers and practitioners, as art dissolves into what artists declare to be art. In the latter case, genealogists of religions like Asad (2003) or Robertson (1987) and comparative scientists would still have to answer the question: genealogy of what? A practice-centred conception of religion (in the tradition of Pascal) is just as much in danger of losing the specificity of religious practices as are many definitions of religion in cultural anthropology that focus on rites and cults (Durkheim), on attitudes and habits (Mauss, Asad), on illusio (Bourdieu 1987) or all commitments of ‘ultimate concern’ (Tillich), or on functional equivalents like ‘civil religion’.