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Qual è il posto della religione in una democrazia pluralista? La persistente presenza della religione nella sfera pubblica solleva costantemente questioni pratiche e normative legate al ruolo della religione in una democrazia, generando accesi dibattiti politici in contesti occidentali e non. Contemporary Political Philosophy and Religion fornisce un'introduzione avanzata, e una valutazione critica, delle principali scuole di pensiero politico concentrandosi sulla relazione fra democrazia e religione. Alcune delle caratteristiche principali del volume sono: • Analisi di diverse tradizioni di pensiero politico: liberalismo, repubblicanesimo, democrazia deliberativa, femminismo, postmodernismo, multiculturalismo e interculturalismo; • Discussioni critiche circa il pensiero di alcuni filosofi contemporanei centrali nel dibattito, come John Rawls, Jürgen Habermas, Richard Rorty, Charles Taylor, Susan Moller Okin, Martha Nussbaum, Will Kymlicka, Chandran Kukathas e Bhiku Parekh; • Un approccio pluralista alla questione della rigida divisione fra filosofia analitica e continentale • Discussione del ruolo della religione in politica a partire da diverse prospettive, attingendo a una varietà di contesti politici, occidentali e non occidentali. • Analisi di casi legali e politici legati alle diverse tradizioni religiose come, per esempio, Islam, Confucianesimo, Buddismo, Cristianesimo e Induismo. Questo ampio testo sarà utile per gli studenti che si occupano di rapporti fra religione e politica nell'ambito della teoria politica e del diritto, e degli studi religiosi e teologici, offrendo al contempo This comprehensive text will be of great use to students of religion and politics in the fields of political and legal theory, and religious and theological studies, while also offering prospettive critiche e argomenti di interesse per gli esperti della materia. What is the place of religion in a pluralist democracy? The continuous presence of religion in the public sphere has raised anew normative and practical issues related to the role of religion in a democratic polity, generating spirited political debates in Western and non-Western contexts. Contemporary Political Philosophy and Religion provides an advanced introduction to, and a critical appraisal of, the major schools of political thought with a focus on the relationship between democracy and religion. Key features of this book include: • Analyses of different political traditions: liberalism, republicanism, deliberative democracy, feminism, postmodernism, multiculturalism, and interculturalism; • Critical discussions of key contemporary philosophers, such as John Rawls, Jürgen Habermas, Richard Rorty, Charles Taylor, Susan Moller Okin, Martha Nussbaum, Will Kymlicka, Chandran Kukathas, and Bhiku Parekh; • A pluralist approach that questions the strict divide between analytical and continental political philosophy; • Discussion on the place of religion in politics from multiple perspectives by drawing on a plurality of political contexts, both Western and non-Western; • Analyses of legal and political cases related to different religious traditions, for example, Islam, Confucianism, Buddhism, Christianity, and Hinduism. This comprehensive text will be of great use to students of religion and politics in the fields of political and legal theory, and religious and theological studies, while also offering critical insights and arguments that will be of interest to the experts in the field.

Prateći ideje o genealoškom metodu u proučavanju istorije koje razvija francuski filozof Mišel Fuko, ovaj rad je usredsređen na ono što je u istorijskom smislu najbliže, na relativno kratku i skorašnju istoriju liberalnog feminizma koja pokriva period od početka drugog talasa, odnosno od sredine 1960ih godina u Sjedinjenim Američkim Državama. Genealogija kao „istorijat sadašnjosti", kao i filozofska i istorijska metoda ne usmerava svoj pogled daleko u prošlost u potrazi za poreklom i konačnim istinama, već na ono što je vremenski najbliže, sa ciljem da se razume i proceni sadašnjost. Istorija savremenog liberalnog feminizma se u ovom radu posmatra i u kontekstu feminističke teorije i prakse, ali i u odnosu prema liberalizmu kao teorijskom i političkom okviru. Kritička distanca u odnosu na liberalizam koju razvija femistička teorija u 20. veku, postavlja sam liberalni feminizam u složenu situaciju, i ova studija ispituje poziciju liberalno feminističke politike i teorije, naglašavajući da liberalni feminizam i koristi, i preformuliše, ali i kritikuje liberalne teorije i politike, tako da se ne može govoriti o bezrezervnom i nekritičkom prihvatanju liberalizma. Liberalni feminizam nije samo, zapravo nije ni najmanje feministički oblik liberalizma. Uobičajeno određenje liberalnog feminizma glasi da je on najmanje 'preteći' oblika feminizma i da se samo zalaže da se žene uključe u postojeće institucije i strukture moći, a da ih pritom ne dovodi u pitanje. Kako ova studija pokazuje, iako ovakvih glasova ima na početku drugog talasa, približavanje stavovima radikalnog feminizma, podstiče liberalne feministkinje da se dublje posvete analizi ženske nejednakosti u tradicionalno privatnoj sferi doma i porodice, i sistemskim preprekama koje onemogućavaju da žene budu uistinu jednake sa muškarcima... Following the concept of a genealogy method in the research of history, as developed by the French philosopher Michel Foucault, this thesis focuses on what is historically close, i.e. on a relatively short and recent history of liberal feminism, covering a period from the beginning of the second wave, from the mid 1960s in United States of America. Genealogy, as "the history of the present," as a philosophical and an historical method does not turn towards the distant past in search of origins or the final truth, but instead focuses on what is chronologically closest, with the aim to understand and assess the present. In this thesis, the history of liberal feminism is approached in the context of feminist theory and practice, but also within liberalism as a theoretical and a political framework. Critical distance to liberalism, which is developed by feminist theory in the 20th century, places liberalism itself in a complex position. Therefore this study questions the positioning of liberal feminist politics and theory, while emphasizing that liberal feminism both uses and reformulates liberal theory and politics, but it also articulates a critique of this theory and politics. This makes an uncritical embracing of liberalism, a liberalism without reservations, non acceptable. Liberal feminism is not only, or, better said, is not at all a feminist variation of liberalism. The usual designation of liberal feminism is that it is the least 'threatening' form of feminism and that all it stands for is that women are to be included into the existing institutions and structures of power, while not questioning them. Although there were such voices at the beginning of the second wave feminism, when getting closer to and encouraged by the standpoints of radical feminism, liberal feminists - as this study shows - devoted themselves to the analysis of women's inequality in a traditionally private sphere of the home and the family, and also turned to the systemic impediments that prevented women to be truly equal with men.

Following the concept of a genealogy method in the research of history, as developed by the French philosopher Michel Foucault, this thesis focuses on what is historically close, i.e. on a relatively short and recent history of liberal feminism, covering a period from the beginning of the second wave, from the mid 1960s in United States of America. Genealogy, as "the history of the present," as a philosophical and an historical method does not turn towards the distant past in search of origins or the final truth, but instead focuses on what is chronologically closest, with the aim to understand and assess the present. In this thesis, the history of liberal feminism is approached in the context of feminist theory and practice, but also within liberalism as a theoretical and a political framework. Critical distance to liberalism, which is developed by feminist theory in the 20th century, places liberalism itself in a complex position. Therefore this study questions the positioning of liberal feminist politics and theory, while emphasizing that liberal feminism both uses and reformulates liberal theory and politics, but it also articulates a critique of this theory and politics. This makes an uncritical embracing of liberalism, a liberalism without reservations, non acceptable. Liberal feminism is not only, or, better said, is not at all a feminist variation of liberalism. The usual designation of liberal feminism is that it is the least 'threatening' form of feminism and that all it stands for is that women are to be included into the existing institutions and structures of power, while not questioning them. Although there were such voices at the beginning of the second wave feminism, when getting closer to and encouraged by the standpoints of radical feminism, liberal feminists - as this study shows - devoted themselves to the analysis of women's inequality in a traditionally private sphere of the home and the family, and also turned to the systemic impediments that prevented women to be truly equal with men. Prateći ideje o genealoškom metodu u proučavanju istorije koje razvija francuski filozof Mišel Fuko, ovaj rad je usredsređen na ono što je u istorijskom smislu najbliže, na relativno kratku i skorašnju istoriju liberalnog feminizma koja pokriva period od početka drugog talasa, odnosno od sredine 1960ih godina u Sjedinjenim Američkim Državama. Genealogija kao „istorijat sadašnjosti", kao i filozofska i istorijska metoda ne usmerava svoj pogled daleko u prošlost u potrazi za poreklom i konačnim istinama, već na ono što je vremenski najbliže, sa ciljem da se razume i proceni sadašnjost. Istorija savremenog liberalnog feminizma se u ovom radu posmatra i u kontekstu feminističke teorije i prakse, ali i u odnosu prema liberalizmu kao teorijskom i političkom okviru. Kritička distanca u odnosu na liberalizam koju razvija femistička teorija u 20. veku, postavlja sam liberalni feminizam u složenu situaciju, i ova studija ispituje poziciju liberalno feminističke politike i teorije, naglašavajući da liberalni feminizam i koristi, i preformuliše, ali i kritikuje liberalne teorije i politike, tako da se ne može govoriti o bezrezervnom i nekritičkom prihvatanju liberalizma. Liberalni feminizam nije samo, zapravo nije ni najmanje feministički oblik liberalizma. Uobičajeno određenje liberalnog feminizma glasi da je on najmanje 'preteći' oblika feminizma i da se samo zalaže da se žene uključe u postojeće institucije i strukture moći, a da ih pritom ne dovodi u pitanje. Kako ova studija pokazuje, iako ovakvih glasova ima na početku drugog talasa, približavanje stavovima radikalnog feminizma, podstiče liberalne feministkinje da se dublje posvete analizi ženske nejednakosti u tradicionalno privatnoj sferi doma i porodice, i sistemskim preprekama koje onemogućavaju da žene budu uistinu jednake sa muškarcima...

In his work "The Liberal Archipelago" (2003) Chandran Kukathas designs a peacefull coexistence of different cultural communities. Three basic freedoms determine this liberal society: freedom of association, freedom of dissociation and mutual toleration of associations. To examine whether his specific conception of the "exit option" is also applicable for children and teens was the intention of my dissertation. I started my analysis from the perspective of political philosophy, bringing a mainly British-American discourse to Germany. I added a systematization of cases of children and youth trying to exit to illustrate the conflicts underlying exit and to show the obstacles of their exit. In correlation to the philosophical discussion of "private" and "public", the conclusion of my dissertation states that exit is only available if there exists a specifically designed "wider society". This is based on my concept of an "integrative multiculturalism" where minorities and wider community are linked by an interculturally opened public sphere.