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| 1 |
ID:
176035
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| Summary/Abstract |
In this essay, I offer a brief assessment of Nicholas Rengger’s engagement with arguments arising from the theological critique of modern politics and of his take on the relationship between faith and philosophy in modernity. Rengger’s scepticism, a peculiar mix of naturalism and philosophical idealism, combining insights from Oakeshott, Santayana and Augustine, did not cordon off faith but sought to work out its tensive relationship with practical forms of reasoning in modernity, a condition he described as a ‘hybrid’. Rengger’s critique of the hybridity of modernity rests on assumptions that expose some of the unresolved tensions of his anti-Pelagian scepticism.
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| 2 |
ID:
111239
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| 3 |
ID:
173832
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| Summary/Abstract |
This paper explores the vernacular roles that religious practices and experiences play within contemporary combat units of the Israel Defense Forces (IDF). We argue for an anthropological perspective that highlights the modes through which rituals serve efficacious – as opposed to semiotic – ends. In this way, we seek to push back against what we term the ‘faith in a foxhole’ paradigm, where religion is primarily seen as a meaning-making system whose nearly sole function is to aid soldiers in coping with the chaos and uncertainty of combat. We demonstrate how amidst the low-level and long-term style of contemporary asymmetrical warfare, ritual practices can often function less as the matrix for broader meaning making systems but are rather mobilized in ways that are meant to support certain practical and pragmatic goals. The article concludes that while scholars have mostly focused attention on the institutional forces and political consequences of ‘religionization’ within Israeli society, they have missed the many vernacular ways in which Israelis mobilize and instrumentalize their use of ritual and religious practices in both military and civilian contexts.
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| 4 |
ID:
119724
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2011.
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| Summary/Abstract |
Florence-Faith made a sudden breakthrough into contemporary global politics with the 1979 Islamic Revolution in Iran. From the Taliban to al-Qaida, the following three decades have been full of international tensions where faith was a leading factor, but this unease has by no means been restricted to the Muslim world. The Catholic Church found a new visibility under the leadership of John Paul II, shaking the communist grasp on Eastern Europe. Millions of converts from Catholicism to Protestantism are reshaping domestic politics in Brazil and other Latin America countries. Conversions from Islam to Christianity have created diplomatic hurdles in Malaysia and Afghanistan, while foreign missionary activities came under state scrutiny in India, Russia, and France. The Falun Gong sect waged an international campaign to pressure the Chinese government to remove a ban on the group. The affairs of Salman Rushdie and the Danish cartoons seemed to pit the Muslim world against the West, while the rise of Islam in Europe has raised anxieties in the United States and Israel, with the spectre of a looming Eurabia haunting urban neighborhoods and diplomatic corridors alike.
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| 5 |
ID:
085950
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2009.
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| Summary/Abstract |
While trends towards secularization may have appeared inexorable as the last century came to a close, more recent events, particularly in the aftermath of 9/11, have led to greater attention being paid to the resurgence of religion globally. But how to represent and portray religion, with respect and understanding, in this new environment may contain significant challenge-a subject which this paper considers in the light of two recent Commonwealth Reports. The Report of the Commonwealth Commission on Respect and Understanding, entitled Civil Paths to Peace, chaired by Amartya Sen, and presented recently to the Commonwealth Heads of Government summit in Kampala, Uganda, seeks to downplay any single-minded concentration on religion in favour of promoting broader civil engagements in crafting civil paths to peace. In contrast, the Commonwealth Foundation's Report, Engaging with Faith, treats religion more sympathetically and encourages understanding and cooperation between the faith communities. The former Report may tend to treat religion as part of the problem, while the latter might view religion as part of the solution. Thus, the two Reports illustrate contrasting and conflicting views as to the place of religion in efforts to promote global peace and development along the path to respect and understanding.
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| 6 |
ID:
097063
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| 7 |
ID:
088675
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| 8 |
ID:
119726
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2011.
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| Summary/Abstract |
Faith is all too often perceived as a personal matter of the individual and his or her relationship with God. But increasingly, faith has become a battleground. Beyond the routine competition between Christian and Muslim, Hindu and Buddhist, Taoist and Communist, there are many locations where two powers-religious and secular-come into direct conflict, and vast gulfs open up.
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| 9 |
ID:
127128
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2013.
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| Summary/Abstract |
Eighty per cent of the world's population profess religious faith, making religious belief a common human characteristic found in all cultures and societies. Within development studies' literature and practice, religion and faith have been largely ignored or misunderstood. While religious organisations are primarily concerned with providing spiritual leadership, an interest in the physical welfare of their communities is also a core aspect of their existence. Within Vanuatu, an important community space is the church building with a range of community development activities taking place within it. This case study considers how community development activities are incorporated into the daily ministries of Christian Churches in Vanuatu, including the use of church buildings as the location for these activities.
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| 10 |
ID:
103734
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| 11 |
ID:
104014
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2010.
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This is an introduction to the core ideas of the book Construction of the Chinese Communist Party in a Global Context. By relating to his own experiences and understanding on Party construction, the author has made a succinct summary of the book as follows: the analysis of the causes of the collapse of the Soviet Union; the understandings of "faith", "the key to managing well China's affairs lies with the Party", the importance of learning, and the emphasis on the quality of Party members. The article can help the international community have a comprehensive understanding of the constant efforts of the Communist Party of China to improve itself and China's political system of socialism with Chinese characteristics.
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| 12 |
ID:
096397
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2010.
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As part of a course considering "American Democracy in Theory and Practice," we took 36 students to Rick Warren's Saddleback Church in Lake Forest, California. During that visit, students observed a community that seeks self-sufficiency and yet proves to be simultaneously responsive to and reflective of American democracy more broadly. Specifically, in a few short hours, they were able to see the virtues of civic association, the difficulty of respecting individualism in large-scale polities, the influence of regional identity, and the two-way interaction between politics and culture-all themes that featured prominently in our course. We offer this reflection to suggest the pedagogical benefits of showing the tensions of American politics in action and to encourage colleagues to consider integrating similar ventures into their own courses.
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| 13 |
ID:
101306
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| 14 |
ID:
114192
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2012.
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| Summary/Abstract |
The Queen's Diamond Jubilee occasions a recognition of her unique contribution to the development of the Commonwealth, especially the pervasive theme of service. The author also reflects on the role of faith in a multicultural and perhaps increasingly secular society. The Jubilee is, he argues, an occasion to look forward as well as back with clear heads and warm hearts.
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| 15 |
ID:
164475
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| Summary/Abstract |
The continuing, albeit heightened, relevance of faith-related disruptions in domestic and international discourses are a function of politics and geopolitics and is not, on empirical evidence, suggestive of heightened piety. Would this induce that religion is not politics, that religiosity is not religion, and that global order is to be premised on global interests and not on exclusively national ones? Are we prepared, conceptually and organizationally, to undertake it even if it involves as it must going beyond the traditional paradigm of faith and of national interest? Or, could the alternative be a modern-day version of Milton’s Pandemonium, the high capital of Satan and his peers, built by little demons?
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| 16 |
ID:
089232
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2009.
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| Summary/Abstract |
Religion, spirituality and faith have suffered from long-term and systematic neglect in development theory, policy making and practice, although there has been a noticeable turnover the past 10 years. This paper explores the role of religion, spirituality and faith in development in the past, present and future by applying three core concepts from critical theory-grounding of knowledge in historical context, critique through dialectical process, and identification of future potentialities for emancipation and self-determination. It concludes that religion, spirituality and faith have a role to play in the future of development, particularly in ensuring that it is appropriate and sustainable. The paper also serves to counter critics who claim that critical theory has no resonance to contemporary social research.
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