By Ira Katznelson, Gareth Stedman Jones
ISBN-10: 0521766540
ISBN-13: 9780521766548
The speculation of secularisation turned an almost unchallenged fact of twentieth-century social technological know-how. First sketched out by means of Enlightenment philosophers, then reworked into an irreversible international strategy by way of nineteenth-century thinkers, the speculation was once given substance through the precipitate drop in spiritual perform throughout Western Europe within the Sixties. besides the fact that, the re-emergence of acute conflicts on the interface among faith and politics has confounded such assumptions. it truly is transparent that those principles has to be rethought. but, as this wonderful, overseas staff of students show, no longer every thing inside the suggestion of secularisation used to be fake. Analyses of advancements in view that 1500 exhibit a large spectrum of historic approaches: partial secularisation in a few spheres has been observed by means of sacralisation in others. making use of new techniques derived from heritage, philosophy, politics and anthropology, the essays accumulated in faith and the Political mind's eye supply new methods of pondering the urgency of spiritual matters within the modern global.
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Additional resources for Religion and the Political Imagination
Example text
What was crucial in the relationship between western Europe and the rest of the world was not the inherent superiority of its religious institutions and beliefs, but the fact of conquest, domination and empire building on the part of European powers from the early modern period onwards. Arguments in defence of the values of ‘the free world’ during the period of decolonisation and the ‘cold war’ often treated religious toleration as an intrinsic part of the liberal inheritance of the West. But as Karen Barkey demonstrates, the most successful and enduring forms of peaceful coexistence between confessions in the pre-modern age were to be found among the Ottomans rather than in Christendom.
Jean Bodin, for example, as the theorist of the absolutist state, was also a firm supporter of toleration. He depicted the function and nature of the sovereign as a neutral and depersonalised power, not as a paternalistic oligarch. Hobbes, while not a supporter of freedom of worship, did support freedom of belief. His depiction of sovereign power can be interpreted as constitutive of the rule of law. Finally, Locke extended the concept of political power as the realm of secular law accountable to the people.
Even in the classic case of realpolitik, Machiavelli’s drive for Italian unity underlay his appeal to force and violence. But as I discuss in the section on national identity, an exclusive focus on nationalism will not produce political experience and habits among a people conducive to secularisation. Secularisation 33 In another type of case – Germany – the initial political–religious settlement of the Peace of Augsburg (1555) did not generate a process of political secularisation and ruler legitimation, because each prince continued to maintain a monopoly on his subjects’ religious beliefs within his territory.
Religion and the Political Imagination by Ira Katznelson, Gareth Stedman Jones
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