Regular readers of the Forum know of our interest in Tocqueville, the French visitor whose nineteenth-century observations about religion the United States in the nineteenth century remain relevant today. So we were very interested to see a forthcoming collection of essays to be released by Routledge this summer, and edited by two friends of the Center, Dutch scholars Sophie van Bijsterveld (Radboud University) and Hans-Martien ten Napel (Leiden University): Culture, Secularization and Democracy: Lessons from Alexis de Tocqueville. The book explores the “double secularization” that the West has experienced since Tocqueville–the decline in organized Christianity and the abandonment of classical political philosophy–and the effect ithas had on our democracy. Looks very interesting indeed. Here’s the publisher’s description:
Following the approach developed by Alexis de Tocqueville, this volume views democracy as a cultural phenomenon. It starts from the assumption that if we are to adequately address concerns about the current state and future of modern Western democracies, we need first to tackle the cultural preconditions necessary for the functioning of a democracy.
Since Tocqueville’s time, the book takes the most crucial change in the West to be ‘double secularization’. Here, this concerns, first, the diminished influence of organized Christianity. Even though secularity was partly a product of Christianity, secularization is highly significant in terms of the cultural underpinnings of Western democracy. Second, it involves a decreased interest in and knowledge of classical philosophy. Chapters on secularity, family life, civic life, and public spirit focus on central elements of the changed cultural foundation of democracy exploring issues such as identity politics, the public space, and the role of human rights and natural law in a pluralistic and resilient democracy. The volume concludes with a closer look at the implications of current presentism, that is, the view that only the present counts for the legitimacy and effectiveness of democratic systems. Finally, it asks if double secularization can also offer fresh opportunities for promoting the conditions of a viable democracy.
The book will be of interest to academics and researchers working in the areas of Law and Religion, Constitutional Law, Political Science, History and Philosophy.
Places of worship are the true building blocks of communities where people of various genders, age, and class interact with each other on a regular basis. These places are also rallying points for immigrants, helping them make the transition to a new, and often hostile environment.
eventually criminalizing them for their religious beliefs. Politics of Desecularization deploys the ‘Ahmadi question’ to theorize a core feature of modern public Islam – its contested and unsettled relationship with the nation-state form. It posits that our current understandings of modern religious change have been shaped by a highly limited number of national cases in which states have been successful at arriving at stable ideologies about religion. Pakistan, however, epitomizes polities that are undergoing protracted political and cultural struggles over religion’s proper place in the state. The book’s gripping account shows that these struggles are carried out in social sites as diverse as courts, legislative assemblies, and newspapers. The result in Pakistan has been the emergence of a trajectory of desecularization characterized by official religious nationalism.
time,” (Francis Fukuyama) shines a much-needed spotlight on a disturbing trend in American society: discrimination against traditional religious belief and believers, who are being aggressively pushed out of public life by the concerted efforts of militant secularists.
only after India became an independent secular state. Based on extensive ethnographic and archival work, Becoming Religious in a Secular Age tells the story of this discovery and how it transformed a community’s relations to its past, to its members, and to those outside the community. And, as Mark Elmore demonstrates, Himachali religion offers a unique opportunity to reimagine relations between religion and secularity. Tracing the emergence of religion, Elmore shows that modern secularity is not so much the eradication of religion as the very condition for its development. Showing us that to become a modern, ethical subject is to become religious, this book creatively augments our understanding of both religion and modernity.
of survival for societies characterized by religious diversity. Yet it remains unclear what the crisis is all about. This book argues that its roots are internal to the liberal model of secularism and toleration. Rather than being neutral or non-religious, this is a secularized theological model with deep religious roots. The limits of liberal secularism go back to its emergence from the dynamics and tensions of the Protestant Reformation in Europe. From the very beginning, it went hand in hand with its own mode of intolerance: an anticlerical theology that rejected Catholicism and Judaism as evil forms of political religion. Later this framework produced the colonial descriptions of Hinduism (and its caste hierarchy) as a false and immoral religion. Thus, secularism was presented as the only route forward for India. Still, the secular state often harms local forms of living together and reinforces conflicts rather than resolving them. Todays advocacy of secularism is not the outcome of reasonable reflection on the problems of Indian society but a manifestation of colonial consciousness.
This new political history of the Orthodox Church in the Ottoman Empire explains why Orthodoxy became the subject of acute political competition between the Great Powers during the mid 19th century. It also explores how such rivalries led, paradoxically, both to secularizing reforms and to Europe’s last great war of religion – the Crimean War.
shows that theological discourse is never philosophically neutral and always politically loaded. Raising questions concerning the conditions of modern philosophy, religion, and political ideas, Marius Timmann Mjaaland follows a dark thread of thought back to its origin in Martin Luther. Thorough analyses of the genealogy of secularization, the political role of the apocalypse, the topology of the self, and the destruction of metaphysics demonstrate the continuous relevance of this highly subtle thinker.