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Johann Gottlieb Fichte's philosophy of religion combines revolutionary pathos with Christian convictions and transcendental philosophical insights. The result is a bourgeois philosophy of religion that preaches freedom, equality and brotherhood, expects the national upswing of a still-longed-for Germany based on the example of revolutionary France, and praises all this as a continuation of Kant's philosophy. [ABSTRACT FROM AUTHOR]

Johann Gottlieb Fichte’s philosophy of religion combines revolutionary pathos with Christian convictions and transcendental philosophical insights. The result is a bourgeois philosophy of religion that preaches freedom, equality and brotherhood, expects the national upswing of a still-longed-for Germany based on the example of revolutionary France, and praises all this as a continuation of Kant’s philosophy.

The political impact of Dr. Eleanor Lansing Dulles has not been assessed in her capacity as a power broker who brought her theological understandings to Cold War United States policy. The deep influence of both her brothers—Allen, Director of the Central Intelligence Agency, and John Foster, Secretary of State under Dwight D. Eisenhower—on global affairs and diplomacy has been the topic of myriad studies. Works draw extensively on family biography, noting that both "nature and nurture" brought religion to US foreign policy. Including Dr. Dulles in the analysis provides nuance and complexity to definitions of Christian nationalism and underscores the legacy of both missionaries and religious thought in US foreign relations during the early Cold War. Contextualizing religiosity through a study of gender and the Dulles family legacy of female missionaries into the Cold War narrative builds upon the existing literature of the Dulles family, religion, and Cold War diplomacy to challenge concepts such as Christian internationalism, Christian nationalism, and Left–Right binaries. Diplomacy is revealed as her form of Christian missionary work in the secular sphere. Eleanor Lansing Dulles became a missionary not for a religion, but for a nation. [ABSTRACT FROM AUTHOR]

Particularly pushed by the Edmund Burke Foundation and its president Yoram Hazony, the political movement of National Conservativism is largely based on specific concepts of nation, faith and family. Driven by the mission to overcome the violence of liberalism, identified with imperialism, national conservatives shape potent international and interreligious alliances for a religiously based system of independent national states. The article gives an outline of the main programmatic pillars of National Conservativism at the example of Yoram Hazony’s The Virtue of Nationalism, one of the current ideological key works of the movement. It will show how its political framework is based on a binary frame of liberalism (identified with imperialism) versus nationalism, the latter supported as the way forward towards protecting freedom, faith and family. The analytic part will focus on the use of religious motifs and the construction of a specific kind of Judaeo-Christianism as a means of exclusivist theo-political nationalism. It will be shown that Hazony’s nationalism is no way to overcome violence, but a political theory close to theo-political authoritarianism, based on abridged readings of Scripture, history and philosophy. It severely endangers the foundations of democracies, especially with regard to minority and women’s rights, and delegitimizes liberal democracy and religious traditions positively contributing to it.

Particularly pushed by the Edmund Burke Foundation and its president Yoram Hazony, the political movement of National Conservativism is largely based on specific concepts of nation, faith and family. Driven by the mission to overcome the violence of liberalism, identified with imperialism, national conservatives shape potent international and interreligious alliances for a religiously based system of independent national states. The article gives an outline of the main programmatic pillars of National Conservativism at the example of Yoram Hazony's The Virtue of Nationalism, one of the current ideological key works of the movement. It will show how its political framework is based on a binary frame of liberalism (identified with imperialism) versus nationalism, the latter supported as the way forward towards protecting freedom, faith and family. The analytic part will focus on the use of religious motifs and the construction of a specific kind of Judaeo-Christianism as a means of exclusivist theo-political nationalism. It will be shown that Hazony's nationalism is no way to overcome violence, but a political theory close to theo-political authoritarianism, based on abridged readings of Scripture, history and philosophy. It severely endangers the foundations of democracies, especially with regard to minority and women's rights, and delegitimizes liberal democracy and religious traditions positively contributing to it. [ABSTRACT FROM AUTHOR]