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National, Transnational and International Challenges
Globalisation, migration, and (de-)secularisation have fundamentally transformed the concepts of religion, state, and law during the last decades. The main goal of this interdisciplinary approach is to clarify the multifaceted theoretical and practical challenges of religious diversity and socio-political pluralism in Europe.
In twenty-two chapters, the contributions to this volume revisit basic concepts, structures and institutional settings such as sovereignty; the dogma of the separation of state, church and/or religion; human and minority rights; gender and religion; varieties of fundamentalisms; interreligious dialogue and peacebuilding; and, not least, religious education.
In twenty-two chapters, the contributions to this volume revisit basic concepts, structures and institutional settings such as sovereignty; the dogma of the separation of state, church and/or religion; human and minority rights; gender and religion; varieties of fundamentalisms; interreligious dialogue and peacebuilding; and, not least, religious education.
National, Transnational and International Challenges
Globalisation, migration, and (de-)secularisation have fundamentally transformed the concepts of religion, state, and law during the last decades. The main goal of this interdisciplinary approach is to clarify the multifaceted theoretical and practical challenges of religious diversity and socio-political pluralism in Europe.
In twenty-two chapters, the contributions to this volume revisit basic concepts, structures and institutional settings such as sovereignty; the dogma of the separation of state, church and/or religion; human and minority rights; gender and religion; varieties of fundamentalisms; interreligious dialogue and peacebuilding; and, not least, religious education.
In twenty-two chapters, the contributions to this volume revisit basic concepts, structures and institutional settings such as sovereignty; the dogma of the separation of state, church and/or religion; human and minority rights; gender and religion; varieties of fundamentalisms; interreligious dialogue and peacebuilding; and, not least, religious education.
Education and Emotion in a Secular Age
Religious Literacy has become a popular concept for navigating religious diversity in public life. Spanning classrooms to boardrooms, The Politics of Religious Literacy challenges commonly held understandings of religious literacy as an inclusive framework for engaging with religion in modern, multifaith democracies. As the first book to rethink religious literacy from the perspective of affect theory and secularism studies, this new approach calls for a constructive reconsideration focused on the often-overlooked feelings and practices that inform our questionably secular age. This study offers fresh insights into the changing dynamics of religion and secularism in the public sphere.
Education and Emotion in a Secular Age
Religious Literacy has become a popular concept for navigating religious diversity in public life. Spanning classrooms to boardrooms, The Politics of Religious Literacy challenges commonly held understandings of religious literacy as an inclusive framework for engaging with religion in modern, multifaith democracies. As the first book to rethink religious literacy from the perspective of affect theory and secularism studies, this new approach calls for a constructive reconsideration focused on the often-overlooked feelings and practices that inform our questionably secular age. This study offers fresh insights into the changing dynamics of religion and secularism in the public sphere.
Abstract
This essay examines the standing of three important and widely accepted criticisms of the use of the concept of belief within the anthropology of religion. It does so by examining whether these criticisms track the historical use of the concept within the discipline, that is, whether the problematic implications that they associate with the concept can reasonably be inferred from the historical use of the words ‘believe’ and ‘belief’ by anthropologists. It argues that the criticisms do not meet this standard, and that we therefore have reason to think that they are pseudo-problems, which have no legitimate claim on our attention. It concludes by suggesting some reasons why these apparently arbitrary concerns about the concept of belief should have arisen, looking first at some discussions of the meaning of the terms ‘believe’ and ‘belief,’ and second at the reception of Rodney Needham’s 1972 monograph Belief, Language, and Experience.