| |
|
|
|
|
|
|
|
|
1. |
Record Nr. |
UNINA9910787350603321 |
|
|
Titolo |
Religion in the public square : perspectives on secularism / / Renáta Uitz (Ed.) |
|
|
|
|
|
|
|
Pubbl/distr/stampa |
|
|
The Hague : , : Eleven International Publishing, , [2015] |
|
©2015 |
|
|
|
|
|
|
|
|
|
ISBN |
|
|
|
|
|
|
Descrizione fisica |
|
1 online resource (222 p.) |
|
|
|
|
|
|
Collana |
|
Issues in Constitutional Law |
|
|
|
|
|
|
Disciplina |
|
|
|
|
|
|
Soggetti |
|
Secularism |
Religion and state |
|
|
|
|
|
|
|
|
Lingua di pubblicazione |
|
|
|
|
|
|
Formato |
Materiale a stampa |
|
|
|
|
|
Livello bibliografico |
Monografia |
|
|
|
|
|
Note generali |
|
Description based upon print version of record. |
|
|
|
|
|
|
Nota di bibliografia |
|
Includes bibliographical references. |
|
|
|
|
|
|
Nota di contenuto |
|
COVER; TABLE OF CONTENTS; LIST OF CONTRIBUTORS; PREFACE; 1. ROADS TO CONSTITUTIONAL SECULARISM: The Foundations of a Political-Legal Concept ; 1.1 HISTORICAL COMPLEXITY AND THE DIMENSIONS OF SECULARITY; 1.2 THE SOCIOLOGY OF RELIGIOUS POWER; 1.3 CONSTITUTIONAL SECULARISM; 1.4 THE CASE FOR A LIBERAL APPROACH; 1.5 RELIGION AND THE ETHICAL FOUNDATIONS OF THE MODERN STATE; 2. RELIGIOUS FUNDAMENTALISM AS A CHALLENGE TO THE CONSTITUTIONAL STATE; 2.1 INTRODUCTION: THE REEMERGENCE OF RELIGION IN THE PUBLIC SPHERE; 2.2 MODERNITY - RELIGIOUS FREEDOM - ISLAM; 2.3 CHRISTIANITY AND ISLAM AS CULTURE |
2.4 RELIGION, THE DIFFERENTIATION OF THE "INDIVIDUAL OF SOCIETY" AND ISLAM2.5 THE TRANSFORMATION OF THE "INDIVIDUAL OF SOCIETY" IN THE POST-MODERN ERA; 2.6 RELIGIOUS FUNDAMENTALISM AS A SYMPTOM OF UNBEHAGEN IN DER KULTUR; 2.7 CONCLUSION: IGNORANCE OF ONE'S OWN CULTURE AS AN IMPEDIMENT TO UNDERSTANDING THE OTHER; 3. THE ISLAMIST SHARI'ATIZATION OF POLITY AND SOCIETY: A Source of Intercivilizational Conflict?; 3.1 INTRODUCTORY REMARKS; 3.2 WHY IS THE RETURN OF SHARI'A LAW TO PUBLIC SPACE A CHALLENGE?; 3.3 SHARI'A LAW IN AN INVENTION OF TRADITION; 3.4 THE HYPOTHESIS AND THE STATE OF THE ART |
3.5 TENSIONS: LEGAL UNIVERSALITY CONTAINING THE |
|
|
|
|
|
|
|
|
|
|
|
SHARI'ATIZATION OF CONSTITUTIONALISM AND INTERNATIONAL LAW3.6 IS A REFORM IN ISLAMIC SHARI'A LAW A VIABLE PROSPECT?; 3.7 CONCLUSIONS: SHARI'A-ISLAM IS NOT A DEMOCRATIC CONSTITUTIONALISM; 4. HOW "REASONABLE" IS ACCOMMODATION?; 4.1 A THREE-DIMENSIONAL QUESTION; 4.2 THE EXAMPLE OF THE HIJAB; 4.3 RELIGION IN THE SPHERE OF THE STATE: EUROPE AND THE UNITED STATES. JUSTICE SCALIA'S POSITION; 4.4 RELIGIOUS MINORITIES AND REASONABLE ACCOMMODATION; 4.5 PUBLIC AND PRIVATE REASON; 4.6 THE MODELING OF THE PUBLIC SPHERE ON RELIGIOUS DEMANDS |
4.7 RELIGION AS A "DISABILITY"4.8 REASONABLE COMPROMISE OR THE (RE)COLONIZATION OF THE PUBLIC SPHERE?; 5. BETWEEN AGGRESSION AND ACCEPTANCE: Law, Tolerance, and Religion in Europe; 5.1 INTRODUCTION; 5.2 TOLERATION AS A MORALIZING ATTITUDE; 5.3 THE LIMITS OF MORALIZING ATTITUDES: LAUTSI AS AN ILLUSTRATION; 5.4 A FRESH START: TOLERANCE DISTINGUISHED FROM TOLERATION; 5.5 TOLERANCE AS A NON-MORALIZING APPROACH; 5.6 KNOWLEDGE OF FEAR; 5.7 LAW AND TOLERANCE (LAUTSI AGAIN); 5.8 CONCLUSIONS |
6. SECULARISM IN A DIVERSIFYING RELIGIOUS ENVIRONMENT: The Changing Relationship between State and Religion in Europe6.1 INTRODUCTION; 6.2 PRIVILEGE AND RECOGNITION IN A SECULAR CONTEXT; 6.3 GRAY AREAS: CULTURAL UNDERSTANDINGS AND THE DISCONNECT BETWEEN DE JURE AND FACTO STATUS; 6.4 GRAY AREAS IN A CONTEXT OF INCREASING DIVERSITY: CHALLENGES TO THE ESTABLISHED PATTERN; 6.5 LEVELING UP AND LEVELING DOWN; 6.6 CLARIFICATION OF MEANING: RELIGION AS CULTURE V. RELIGION AS TRUTH; 6.7 CULTURE/TRUTH DISTINCTION AS A EUROPEAN NORM; 6.8 CONCLUSION |
7. THE STRASBOURG COURT ON ISSUES OF RELIGION IN THE PUBLIC SCHOOL SYSTEM* |
|
|
|
|
|
|
Sommario/riassunto |
|
What is the place of religion and religious convictions in government, politics, and in public life - taking into consideration the need to respect the free exercise of religion? Challenges to existing arrangements of church-state affairs come from many corners of domestic debates and international relations. Probably most spectacularly, it also stems from the vicinity of the religious freedom of less established (or less popular) holders of faith. The underlying difficulty of these debates is that at first sight they appear to tackle the issue of the plurality of any polity, not only in its r |
|
|
|
|
|
|
|
| |