Essay on Religion: Meaning, Nature, Role and other.
For example, Mr. Webster would define humanism something like this: “any system or mode of thought or action in which human interests, values, or dignity predominate.”(1) Others may think of a liberal arts education. Both of these are well and good, but what we are seeking is a definition of the worldview known as Secular Humanism.
The present chapter establish es a very brief history of secularism in Turkey, before touching. on it’s current political situation. History of Secularism in Turkey. Secularization in Turkey.
Hoffman and Graham, in their book, Introduction to Political Theory, explain that political theory takes account of activity that focuses on the states that are formed by political parties through elections to govern a country. In everyday life, we are guided by notions of right and wrong, justice and injustice, so that everything we do is informed by concepts, just like politicians. Humans in.
Both secularization and secularism originated in Europe. I will focus entirely on secularism in the rest of this short essay. In coming to understand the concept (as with all concepts of that sort) one has two tasks. One is the historical task of tracing genealogically its sources and rationale—when and why it emerged, what function it served.
Talal Asad has conducted extensive research on the phenomenon of religion (and secularism), particularly the religious revival in the Middle East. Professor Asad is the author of Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam (Baltimore: Johns Hopkins University Press, 1993). His new book, Formations of the Secular: Christianity, Islam, Modernity will be.
Roots and the Route of Secularism in Sikkim At the height of the Rathongchu hydroelectric project controversy during 1993-97, the lamas of Sikkim challenged the authority of the state government since the development project purportedly defiled their sacred landscape. While acknowledging the vacuity of the concept of secularism, this paper stresses that Sikkimese polity neither has secular.
PAUL TILLICH (1886-1965) cannot be catalogued into some familiar theological pigeon-hole. This is not to deny that he owes much to Schleiermacher as well as to other thinkers. But he himself rightly deplores 'the cheap and clumsy way of dividing all theologians into naturalists and supernaturalists, or liberals and orthodox' as an 'easy way of shelving somebody'.1 The range and direction of.