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ID:
130827
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2014.
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| Summary/Abstract |
"I believe in a religion based on universal and all-embracing principles which have always been accepted as true by mankind - the primeval eternal an religion, which means that it is above the hostility of all human an creels whatsoever. " - -Swami Dayananda Saraswati. There can be little debate on the In?uence of co Religion on Human History. The overwhelming impact of Christianity, Hinduism, Zoroastrianism, Judaism, or Islam on Civilization is seen not only in the cultural pl: semblance and value system which emerge from their - D2 teachings, but also re?ects in the effects they've had Ul on mankind. un an Believers and Unbelievers alike have acknowledged the profound in?uence of religion on ha individuals, societies and on humanity's collective life. the Religion was and is a power that's here to stay with above both the western and eastern hemispheres! that will On the other hand, Religion was and is still the considered a pariah' by Western Secularism! According are to historian R. Scott Appleby "Religion, at last, can no be longer be ignored". This was one of ?ve "unintended, unforeseen" consequences of 9/ l 1. HI In present day, challenges are manifold both co at domestic and at international level. Most political of con?icts end up passing through the prism of religion» pr. or ethnicity and are claimed to be the trigger factor in cl: many con?icts. The relationship between Religion and special Con?ict is complex.3'And Religion is at the heart of the Secularism Debate as Ethnicity and Religion have been an the building blocks of an lndividua1's Identity. Appleby hi: de?ned religion as 'the human response to a reality m: perceived as sacred
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| 2 |
ID:
151201
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| Summary/Abstract |
This article aims to address why religion has been marginalised in international relations (IR) and discusses its implications. The first section examines the literature on the secular roots of the discipline of IR and how theoretical inputs from the West are shaped by context-specific European events and philosophies that are not ‘universal’ in nature. The second part delves into how the existing theoretical traditions of IR—realism, liberalism and constructivism—can incorporate religion as a variable in evaluating international politics. The final section will explore the problems with the recent spate of literature from the West after 9/11 on religion and IR. The article contends that the Indian conception of secularism, which has been studied in-depth vis-à -vis Indian domestic politics but not international politics, can be further examined to formulate frameworks that understand and deal with religion in IR.
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| 3 |
ID:
047080
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| Publication |
New Delhi, Oxford University Press, 2001.
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| Description |
vi, 202p.
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| Standard Number |
0195655133
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Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 044415 | 320.51/HAK 044415 | Main | On Shelf | General | |
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