By Linell E. Cady, Elizabeth Shakman Hurd
Comparative Secularisms in a world Age explores the historical past and politics of secularism and the general public function of faith in France, India, Turkey, and the us. It translates the forms of secularism as a chain of evolving and contested strategies of defining and remaking faith, instead of a static approach to the demanding situations posed by way of non secular and political distinction. It positive aspects essays from prime students from throughout disciplines, secular and non secular traditions, and neighborhood services. The quantity illustrates a brand new method of the hotly contested relation among political authority and spiritual tradition.
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Hermeneutics views participants in practices as coeval interlocutors—as the makers of the meanings constitutive of life—not, emphatically, as objects of conquest, control, conversion, or the affirmation of the preexisting identities of the interpreter. Of course, this does not ensure that hermeneutical understanding will not be understood as colonial. Its constitutive terms—including understanding differently—may differ from the intersubjective participant’s know-how of practices it is open to understanding.
9. Masuzawa, 19. 10. José Casanova, Public Religions in the Modern World (Chicago: University of Chicago Press, 1994), 17. 11. Masuzawa, 20. 12. Talal Asad, Genealogies of Religion: Disciplines and Reasons of Power in Christianity and Islam (Baltimore: Johns Hopkins University Press, 1993), 207. 13. , 28. 14. Casanova, 12–17. 15. For a collection of essays exploring the history and disciplinary politics of theology and religious studies in the modern university, see Linell E. , Religious Studies, Theology, and the 24 16.
They ignore the way in which it travels to different contexts, through different political forms of interaction, such as colonialism or modernism, evident for example in Indian and Turkish secularism. The latter illustrate the manifold manifestations of secularism in relation to two different nation-building processes—the former shaped by postcolonial and the latter by post-Empire context— and in relation to Hindu and Muslim religious genealogies. These multiple forms of secularism are shaped, on the one hand, by the formations of the national and, on the other, by the dialogical relations with the religious and the modern.
Comparative Secularisms in a Global Age by Linell E. Cady, Elizabeth Shakman Hurd