首页> 外文学位 >Secularity, religion and liberal political philosophy: A critical assessment of the conception and justification of the secular in contemporary academic debate.
【24h】

Secularity, religion and liberal political philosophy: A critical assessment of the conception and justification of the secular in contemporary academic debate.

机译:世俗,宗教和自由政治哲学:对当代学术辩论中世俗概念和正当性的批判性评估。

获取原文
获取原文并翻译 | 示例

摘要

Following decades in which certain standard positions in the social sciences framed the discourse on secularity and religion, recent times have seen the emergence of crucial and critical interventions in this area. The academic debate on the 'post-secular' -- carefully distinguishing among and between the related but distinct notions of secularity, secularisation and secularism -- challenges much of what was previously taken for granted. This thesis focuses on the contributions of Jurgen Habermas, Charles Taylor, Talal Asad and William Connolly, which it outlines, explains and critically engages on the question of the conception and justification of the secular. On the back on these contributions, it argues that having moved beyond classic negative conceptions of the secular as the simple other of religion -- where both are considered fixed, universal categories -- it should be positively understood as a normative force, tied to modernity, in its own right -- one that is not opposed to religion per se but to that religion which challenges its fundamentals. Further, the secular and religious relate in much more complex ways than the former simply coming to the fore as modernisation leads humanity to mature and shed the latter. As for liberal justifications of secularism, these rest on untenable claims of the secular occupying neutral epistemic and political grounds, which make it uniquely suitable for modern, pluralistic societies, and of religion distinctively being prone to violence and intolerance. This thesis challenges the supposed neutrality of the secular in particular, showing that it is as ideological and normative as any other worldview.
机译:几十年来,社会科学中的某些标准立场构成了关于世俗和宗教的论述,近来,在这一领域出现了至关重要的干预措施。关于“后世俗的”的学术辩论-仔细地区分世俗,世俗化和世俗主义的相关但截然不同的概念,并在两者之间进行区分-挑战了许多以前认为是理所当然的事情。本文的重点是尤尔根·哈贝马斯,查尔斯·泰勒,塔拉拉·阿萨德和威廉·康诺利的著作,概述,解释并批判性地涉及了世俗的概念和合理性问题。在这些贡献的基础上,它认为,超越了世俗的经典消极概念,即宗教的简单另一种宗教(在这两种宗教都被认为是固定的,普遍的类别)之后,它应该被积极地理解为一种与现代性联系在一起的规范力量。本身就不反对宗教,而是反对挑战其基本面的宗教。此外,世俗和宗教之间的关系要比前者简单得多,因为现代化导致人类走向成熟并摆脱后者,世俗和宗教之间的关系才更为突出。至于世俗主义的自由辩护,这些主张基于世俗占据中立的认知和政治基础的不成立主张,这使得世俗主义独特地适合于现代多元社会,并且宗教特别容易遭受暴力和不容忍。本论文特别挑战了世俗的所谓中立性,表明它与任何其他世界观一样具有意识形态和规范性。

著录项

  • 作者

    Badar, Usman.;

  • 作者单位

    Western Sydney University (Australia).;

  • 授予单位 Western Sydney University (Australia).;
  • 学科 Philosophy.;Philosophy of Religion.
  • 学位 M.Res.
  • 年度 2017
  • 页码 52 p.
  • 总页数 52
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

  • 入库时间 2022-08-17 11:38:50

相似文献

  • 外文文献
  • 中文文献
  • 专利
获取原文

客服邮箱:kefu@zhangqiaokeyan.com

京公网安备:11010802029741号 ICP备案号:京ICP备15016152号-6 六维联合信息科技 (北京) 有限公司©版权所有
  • 客服微信

  • 服务号