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Love is a keystone in Franz Rosenzweig's philosophy, which reaffirmed Judaism's emphasis on vital, relational love. What "love" exactly means, however, is controversial. In the Christian context, love is often denoted by Agape—which implies (1) that "God is Love", (2) that love is universal, impartial, and rather endorses the sinner; and (3) that humans should practice and emulate such love. The ultimate expression of Agape is the commandment to love one's enemy, which is rooted in the Sermon on the Mount (Matthew 5:44). This essay considers Rosenzweig's understanding of Agape, at the implicit level (since the coining by Anders Nygren of Christian love as "Agape" became widespread only after Rosenzweig's death). This essay opens by contextualizing Rosenzweig within political theology, in particular vis-à-vis Schmitt. Secondly, it considers Rosenzweig's approach to Agape in the sense of divine love, and in the sense of the love of enemy. Concerning divine love, Rosenzweig criticized theological Agapism ('God is love') which equates God with love, and hence makes love into a dogma or noun, rather than an action or verb, thus depriving divinity's personal loving agency. Concerning the agapic love of enemy, Rosenzweig discredits its Christian version (for being imperialistic), and advocates its Jewish version of accepting divine judgement. His surprising advocacy of the love of enemies may result from Rosenzweig's opposition to Gnosticism, which excludes the 'good God' from involvement in the physical world. The essay's conclusion reflects on the role of Agape and its pragmatist versions in the post-secular world of the 21st century and conveys Rosenzweig's pragmatist contribution in this regard, of recognizing the significance of worldliness and togetherness. [ABSTRACT FROM AUTHOR]

This essay addresses 'the God‐haunted Atheist paradox' in Sartre's early philosophy and argues against a series of efforts to show that Sartre maintains a 'secular theology'. It shows that if Sartre's ontology is correct, the God of 'classic theism' cannot possibly exist. It argues against two sophisticated efforts to show that theological influences infiltrate Sartre's early ontology and permeate his moral psychology. It also rejects the claim that Sartre's (Existentialism is a Humanism, 1946/2007, Yale University Press) distinction between secular and religious existentialism 'has no basis in fact'. It shows that Sartre appropriates religious language in order to give debunking secular explanations for religious phenomena and that he inverts traditional Christian values. It concludes that Sartre is an anti‐theologian. [ABSTRACT FROM AUTHOR]

The article focuses on the historical emergence of political hope and its connection to the French Revolution, Romanticism, and the secularization of theological ideas. Topics include the conceptual development of political hope as a technology of racialization, the association of despair with racial slavery in the British political imagination, and the transformation of despair into a metaphysical condition linked to slavery, reinforcing racial hierarchies in the Romantic era.

This paper describes three basic positions that have been held in relation to the place of religious ideas and reasons in public square deliberation by outlining the arguments of major representatives of each position. The three positions are: 'obligatory relegation' (Robert Audi); 'willing translation' (John Rawls and Jürgen Habermas), and 'unreserved declaration' (Nicholas Wolterstorff and Charles Taylor). I conclude by offering an observation from the survey. Even as the question of the place of religious ideas in public square deliberation can be approached from either broader domains of the secularisation/post-secularisation of societies or the essence of liberal democracy, it is not the domain itself but rather specific conceptions of key ideas or notions within each domain that push the representatives to take the position that they do. [ABSTRACT FROM AUTHOR]

Interreligious relations remain an important dimension of human coexistence and we currently observe an increase in religiously motivated violence and discrimination. Hence, we need to better understand determinants of interreligious peace. Building on a new concept of interreligious peace which includes but exceeds the absence of interreligious physical violence, we provide a systematic review of 83 quantitative empirical studies examining religious determinants of interreligious physical violence, hostile attitudes, threat perceptions, trust, and cooperation. We find that religious ideas foster or hinder interreligious peace depending on their content. Religious identities have negative effects but must be considered in context. Evidence regarding the role of religious practice is mixed and the role of religious actors and institutions remains understudied. Our results show the need for (1) more conceptual clarity, (2) replications in different contexts, (3) research on dimensions of religion beyond identities, and (4) a better integration of different strands of literature. [ABSTRACT FROM AUTHOR]

The article reflects on the sense of belonging and political anxieties among Palestinians. She discusses social interfaces to understand the national secularization that she imposed on herself. She talks about the rejection of Islam by the gatekeepers of the secular-nationalization project, her break with religion and Yafa language and the reduction of her local Yafan identity, as well as the opening of Palestinian generation to the life of Israelis as a mark of colonial rupture.

The relationship between minjung theology and the process of social change called secularization or theoretical and practical projects based on such processes of social change is complex. It requires more detailed discussions. Therefore, this paper seeks to reinterpret minjung theology as a theological minjung project using the methodology of new-style phenomenology of religion with a theoretical basis on Italian philosopher Giorgio Agamben's conceptions of secularization and profanation as projects with religious intentions and orientations. Through this reinterpretation, the paper demonstrates that minjung theology in relation to secularization is a unique theological project with very different goals from those of Latin American liberation theology as well as other political and situation theologies. In order to accomplish this purpose, the paper first introduces French sociologist Émile Durkheim who has explained secularization differently from German sociologist Max Weber. It then shows that secularization is not the only way in which the sacred is reappropriated through Agamben's discussions of secularization and profanation. To identify the passage from secularization to profanation of the concept of minjung, this paper analyzes the minjung-event theory of Byung-Mu Ahn, a representative first-generation minjung theologian. This theory emphasizes the importance of "event" as a way of understanding minjung instead of defining it conceptually. Insofar as it presents the minjung as an intrinsically unnamable, invisible, and unpredictable event, a form of religious phenomenon called "the sacred", minjung-event theory involves an attempt to secularize Jesus-Messiah as the Minjung-Messiah. In conclusion, this paper argues that beyond the secularization of the Messiah into the Minjung, minjung-event theory moves toward a dialectical project of desacralization and re-sacralization, in which the minjung itself is profaned into an event. [ABSTRACT FROM AUTHOR]

This article introduces some discussion on the limitations of the distinction between laicidad and secularization in Latin America (and to a lesser extent, the notion of religious freedom), mainly highlighting the problem of the colonial origin of these conceptions and their relationship with the liberal hegemonic political framework of the field. The paper's thesis is that the boundaries for achieving a secular context in the region are not only connected to the lack of secular policies but to the application of limited concepts on the separation between church and state, and the impact of this emphasis on a reductionist vision of the religious diversity phenomenon and its link with the socio-political processes of the region. Our propose, finally, is to review these ideas in the light of the concept of radical democracy, and the contribution of this category in the broadening of the processes of institutionalization of religious identity configurations. We will take as an example of application the debates raised by the Pavez vs. Chile case in the Inter-American Court, resolved in the year 2021. [ABSTRACT FROM AUTHOR]

Copyright of Contrastes: Revista Internacional de Filosofia is the property of Contrastes: Revista Internacional de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article explores the cultural and social context of Honest to God. It focuses on the media controversy about the book, and broader 1960s debates about permissiveness and secularization. [ABSTRACT FROM AUTHOR]

This document is an introduction to a special section of the journal Naharaim, which focuses on the theme of "Theological-Political Predicaments: Representations of Religion and Politics in the German-Jewish Context." The section explores the relationship between religion and politics, particularly in the context of German-Jewish thinkers. It discusses the historical and philosophical background of this relationship, including the influence of Leo Strauss and the theological and political predicament faced by Weimar Jews in the face of rising German fascism. The section also includes essays on the works of Siegfried Kracauer, Carl Schmitt, Franz Kafka, Gershom Scholem, and Martin Buber. The document concludes by emphasizing the enduring relevance of these questions and inviting readers to engage in thought-provoking reading. [Extracted from the article]

This article tests two contrasting hypotheses about changes in the electoral relevance of moral traditionalism–progressiveness, which pertains to attitudes toward matters of procreation, sexuality, and family and gender roles. While the "cultural turn" literature expects the electoral relevance of moral traditionalism to increase over time alongside that of all other cultural issues, studies inspired by secularization theory rather predict a decrease in its relevance—due to religious decline. Analyzing the data from the European Values Study (1981–2017) for 20 West European countries, we find empirical evidence for a decrease and no indication of an increase in the electoral relevance of moral traditionalism. Religious decline weakened the effect of moral traditionalism on religious and conservative voting over time due to the most traditionalist voters shifting away from these parties. Our findings, therefore, highlight the need to differentiate between different types of cultural motives behind voting choice in Western Europe. [ABSTRACT FROM AUTHOR]

Cosmologists and philosophers have not limited themselves to discussing the multiverse hypothesis within the confines of their own fields; they have, instead, extended their reflections to the realm of Christian religion and theology. This move equates to a belief in the superiority of the secular knowledge even in religious matters. I redesign the spheres of competence between secular knowledge and theology, giving priority to true theology not only in proper religious realms but also in the religious margins of scientific realms, when these realms, as in the case of multiverse hypothesis, are not subjected to empirical verification. [ABSTRACT FROM AUTHOR]

The article addresses the issue of the attitude of the Catholic Church towards the doctrine of human rights. This doctrine was originally developed on the grounds of Catholic reflection accompanying the phenomenon of colonial conquests. Its use in the context of the Peace of Westphalia and the French Revolution caused the Church to distance itself from the doctrine. The return came with the person of John XXIII and the Second Vatican Council. Pope John Paul II proved to be a particularly important promoter of human rights. However, during the period in which the Church officially lent support to the doctrine of human rights, significant changes occurred in the Western world due largely to secularization. As a result, the way human rights were interpreted changed fundamentally. This has caused the secular understanding of human rights that dominates Western politics to be increasingly distant not only from the Catholic interpretation of them, but also from their original expression in the UN Universal Declaration. [ABSTRACT FROM AUTHOR]

Today's society is experiencing an accelerated phenomenon of secularization due to communication through today's media channels. Daily, the global village called Earth transmits billions of news, information, cultural and spiritual values beneficial to the cultural and spiritual condition of contemporary man. We propose to analyze the phenomenon of media secularization on contemporary society, but also the harmful cultural and spiritual effects that society feels because of the secularizing informational flow. We will show the origins of this phenomenon and how it affects society through atheism, occultism, syncretism, hedonism, perfectionism, and media narcissism. [ABSTRACT FROM AUTHOR]

In Spanish society, the belief in God and the practice of Catholicism have decreased significantly. However, many Catholic festivities maintain their importance, and others have increased it. An attempt is made to explain the phenomenon from the hypothesis of the secularization of these rituals, which segregate new forms of modern sacredness, individualized and independent of institutional religion. The rites of passage of Catholicism based on sacraments, birthday parties, some manifestations of the cult of the Virgin, Holy Week and Christmas are analyzed. The overflow that occurs in all of them of the Catholic religion, understood in a strictly ecclesiastical sense, stands out. Transcendent forms of religiosity are articulated with immanent ones, in a functional polytheism characteristic of modernity. Finally, the concept of common religiosity is outlined, key to understanding a characteristic religiosity of advanced modernity, which is expressed exclusively in the effectiveness of the ritual. [ABSTRACT FROM AUTHOR]

Copyright of Historia 396 is the property of Pontificia Universidad Catolica de Valparaiso, Instituto de Historia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The author discusses the relationship between the Reformation and modernity. He mentions the religious aspects of the Reformation as opposed to the secular and intellectual state of modern society, the expansion of interdisciplinary approaches to study of the Reformation, and the Reformation's impact on early modern society.

Two poems by R. S. Thomas inspire a mode of critical engagement that does not reproduce the conventions of critique as much as attune the mind to a spiritual fullness of life that potentially awaits it. Such criticism exceeds the scope of much postsecular thought, which remains committed to a critique of secularization, and resonates instead with the field of Christian Spirituality, where transformative experience functions as both the means and end of academic inquiry. This approach expands the horizons of literary criticism, converting it into a vehicle for transformative visions of the world and those who engage literature. [ABSTRACT FROM AUTHOR]

Prior to his influential seminars on G.W.F. Hegel's Phenomenology of Spirit in the 1930s, the philosopher Alexandre Kojève was still Aleksandr Kozhevnikov, a recent émigré to Germany who studied the philosophy of Vladimir Solov΄ev in Heidelberg. As a result, Kojève published several articles in French and German on Solov΄ev's philosophy of history and divine Sophia. While he soon developed his own reputation as a celebrated philosopher, posthumously published works such as Atheism (1931) and the forthcoming publication of a manuscript written in 1940 and devoted once more to "Sophia," suggest that his engagement with Russian religious philosophy was more protracted than previously considered. This article outlines the uniqueness of Kojève's interpretation of Sophia, from his initial interest in Solov΄ev's philosophy, through to his secularization of the concept in Atheism , and ultimately his "return" to Russian philosophy, when he writes a treatise on Sophia in Russian to be sent to Stalin himself. [ABSTRACT FROM AUTHOR]

The article focuses on Albert Hollaender, Gaismair researcher, that will present many a revealing document in the days to come get the light of the public. It mentions researched history of the episcopal archives and the secularization of the bishopric with the multiple extraditions is taken into account. It also mentions abolition of the privileges of the clergy as well as the secularization of church property, that also means the destruction of the secular power of the bishop.

The article explores the inauguration of new premises by the École Alsacienne in Paris, France, on June 9, 1881, delving into its progressive pedagogical approaches and its role in furthering the secularization of education. It details the influential figures supporting these educational reforms, notably Paul Bert, and the institution's origins, rooted in experimental learning and the promotion of laïcité (secularism).

An interview with Gilad Ben-Nun, author of article "How Jewish is International Law?" is presented. Topics discussed include comparison of international law with Talmudic law with drafting materials of the 1951 Refugee Convention; specific parallels between Jewish-Talmudic law and international law as deeper insights into comparisons with other religious laws and history of international law can be told as a history of secularization.

The article focuses on Lady of Fatima Modern Catholic devotion to secularization, colonialism and in the era of migration and Fátima attracted millions of pilgrims from all over the world.

In this sense, Bain has fully realized the Weberian ideal of scientific clarity by showing how "no science is absolutely free from presuppositions" but that, more often than not, these presuppositions are obscure precisely for those who rest on them, blissfully unaware. 2011: Paris; Editions de l'École des Hautes Études en Sciences Sociales 3 Ifergan P. Cutting to the chase: Carl Schmitt and Hans Blumenberg on political theology and secularization. By showing that theological thinking is the white shadow of political modernity and of its conceptualizations of order, Bain puts the study of international relations back in line with political philosophy and critical theory. [Extracted from the article]

The beauty of Romanian spirituality is the result of the unity between school and Church, of their collaboration in time, both having the same source - the Savior Jesus Christ, and the same fundamental teaching - His Gospel. We currently feel the influence of a world in full process of secularization, and which deeply affects the Romanian school, which tends distance itself from the Church, being pushed towards an autonomy from God. But a school that excludes God, cannot shape Christian lives. It can facilitate their access to the most modern pedagogical methods and tools, to help them specialize in various fields of science, it can provide optimal conditions for them to stand out, but without God there is a risk of becoming humans without strong roots and without a clear direction. If through science and technology man has over time gained power and control over the outside world, in the absence of God he will remain powerless when having to face inner problems. Therefore, if he turns away from the Church and Christ, the school will no longer be in the service of good, beauty, truth, because only inside our savior Jesus Christ one can find the basis of identifying these values, He is being the supreme reason that was imprinted in His creation, and only through Him will the world be able to aspire to the Absolute. The contemporary society must be open to the process of institutionalized religious education, education that contributes to the full formation of man, to responsibly involving him in active life and in the social side, also legitimized by the guarantee of an integral general culture, as a mandatory component part of the civic and solidarity behavior.. [ABSTRACT FROM AUTHOR]

In earlier research, Stephen Clucas observed a slight decrease in the frequency of theological and religious topics in Hartlib's Ephemerides, from about 1640 to 1659. However, in Hartlib's circle during this period and beyond, a serious commitment to collecting and translating English devotional literature into German can be observed. In this article, therefore, I would like to establish from the current state of The Hartlib Papers: 1) what kind of projects were carried out and by whom, 2) how these persons became involved and for how long, and 3) to what extent their work fits into the general aims and methods of members of Hartlib's circle. From the analysis, it transpires that a network of Palatine men engaged with English devotional books from about 1632/1633 until 1662. These persons used Hartlib's network as a platform for their projects, which were associated with several of the overall aims and methods of Hartlib's circle. [ABSTRACT FROM AUTHOR]

Major genres in the history of secularization, in other words, can play activist roles within particular cultural-political programmes aimed at advancing secularization, or else opposing it in favour of some kind of "desecularization" or "resacralization". For a clear systematization of the possible models of explanation historically living in the "secularization debate", Philip S. Gorski, "Historicizing the Secularization Debate: Church, State, and Society in Late Medieval and Early Modern Europe, ca. 1300 to 1700", I American Sociological Review i 65 (2000): 138-167. Secularization has crossed history. [Extracted from the article]

The traditional claim in the literature on religion and science is that exposure to science leads to secularity because the claims about the natural world in the two systems are incompatible. More recently, research has narrowed this claim and shown that conflict over knowledge in the USA is primarily limited to one religion—conservative Protestantism—and only to a few fact claims. In this paper, I test this claim using longitudinal data from matched surveys taken in students' first and fourth year of university. I find no evidence that the science is more secularizing than nonscience. I then turn to a distinction in university majors long used by sociologists of education—between majors focused on inquiry versus those focused on applying knowledge—and find that majors focused on inquiry are more likely to secularize than those focused on application. I interpret this to mean that learning to inquire secularizes. [ABSTRACT FROM AUTHOR]

The article focuses on the history of Catholics nuns before and after secularization. It mentions observation of the "silence" of women researchers who agree with multiple studies that have measured the impact gender of the COVID-19 pandemic in the research community. It also mentions editorial board of the journal "Études d'histoire" nun launched a call for papers on the theme of secularism in Quebec.

Maintenant is a French Canadian Catholic paper created by the Dominican Order and published from 1962 to 1975 in collaboration with laypeople. Its authors belong to the circle of Catholic intellectuals critical of the Church’s institutional presence in Quebec in the 1950s and 1960s. The present article seeks to present their analysis of Quebec’s religious decline and highlights how their theological ideas influence their stance in favour of the secularization of the province’s public institutions. Through this, it will become evident that secularization is Maintenant’s answer to the religious crisis of the 1960s and 1970s; its authors see it as the only way forward for Catholicism in the modern age. [ABSTRACT FROM AUTHOR]

Copyright of Studia Nauk Teologicznych PAN is the property of Polish Academy of Sciences, Committee on Theological Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)