Going beyond Allan Bloom's The Closing of the American Mind, Paul Eidelberg shows how the cardinal principles of democracy--freedom and equality--can be saved from the degradation of moral relativism by applying Jewish law to these principles. The author attempts to overcome the dichotomy of religion and secularism as well as other contradictions of Western civilization by means of a philosophy of history that uses thoroughly rational concepts and is supported by empirical evidence. Eidelberg enumerates and elucidates the characteristics that make Jewish law particularly suited to reopening the secular mind and elevating democracy's formative principles. The author compares and contrasts Jewish law with political philosophy. His goal is to derive freedom and equality from a conception of man and society that goes beyond the usual political and social categories, avoiding both relativism and absolutism. In conclusion, Eidelberg attempts to overcome the perennial problem of democracy: how to reconcile wisdom and consent. This he does by sketching the basic institutions of a new community. This unique analysis should be read by political and religious theoreticians alike.
Hanciles does yeoman work in part one synthesizing studies on the impact of globalization, revealing that its outcomes will likely not be determined by the Euro-American heartlands that sparked this movement. Instead, in parts two he shows that migration in general is having an enormous effect on shaping a new world order, and in part three, "Mobile Faith," he advances the case for the migration of Christians as carrying within it the seeds of renewal for the whole church and also the potential to reshape church-state and religion and culture relations globally.
"Islamic Feminism. What is it? Where did it arise? From within or from without? Is it "Legitimate"? What are its aims? Muslims often label feminism as "Western" by Muslims and thereby discredit it. Or they claim feminism is not "Eastern" and thus not authentic, and implicitly or explicitly un-Islamic or against Islam. At the same time, there are many non-Muslims and westerners who make the same claims. For such people feminism and Islam is either an anathema or an oxymoron. East and West connote geographies, cultures, and states of mind, very often in sliding and slippery ways. Islam, is typically called "Eastern" in ways the other two monotheistic religions, Judaism and Christianity, also originating in the East, are not. Early in its history, Islam had a presence in Europe; from the 8 to the 15 Centuries in Spain, as well as during some of this time in parts of Italy and Portugal. After this period, however Muslims ceased to form part of the indigenous population in Western Europe. In the same century, it was disappearing from Western Europe, Islam appeared in the Balkans, with the spread of Ottoman Rule. Islamic Feminism aims to recover and implement the fundamental objectives (maqasid) of Islam: social justice and the equality of all Muslims, including gender equality. There can be no social justice without gender equality. Islamic feminism, is attentive to the rights Islam granted to women that have withheld from them in practice, as well as the rights of any others withheld because of class, race or ethnicity. Islamic feminism is about gender, about women and men: their relations and interactions, about gender justice and the struggle to attain it, what in South Africa is called "gender jihad" -- from Cover.
Anshen, Ruth N. The rights of man.--Shotwell, J.T. The nature of peace.--Hambro, C.J. World organization.--MacIver, R.M. The interplay of cultures.--Toynbee, A.J. Has Christianity a future?--Montague, W.P. Religion after the war.--Mead, Margaret. The family in the future.--Friedrich, C. J. War and government.--Hansen, Alvin. Economic organization for peace.--Winan, J.G. International labor organization and future social policy.--Karpovich, Michael. Russia in the new world.--Meiklejohn, Alexander. Education and the future.--Conant, J.B. Science and society in the postwar world.--Nehru, Jawaharlal. The end of imperialism.--Hamilton, W; ; . H. The end of the political frontier.--Hu, Shih. Force as an instrument of law and government.--Emerson, Rupert. The future role of the former colonial peoples.--Arnold, Thurman. Free enterprise and planned organization.--Wallace, H. A. The people's cause.--Beveridge, W. H. Freedom in social security.--Anshen, Ruth N. The nature of man.
What do we mean when we talk about "God?" Does this term actually refer to anything in our experience? This book opens up significant new approaches to one of the most important problems confronting theology and the philosophy of religion, namely, the problem of "God-language." Current philosophical concerns over language have intensified the difficulty of talking about God: The necessity of formally proving the "meaningfulness" of statements about God has led to theological dead ends on the one hand and a retreat to mysticism or irrationality on the other. This book moves the discussion of God-language to a new plane, arguing that God-language cannnot be understood within a traditional "theistic" framework. Instead, a "grammar" of God-language must be identified, and in doing this Jennings reaches a fresh view of language, one that is applicable to all religions and all human experience--the religious as well as the secular.
"Beyond Honour" addresses the issue of honour related violence by using Marx's Historical Materialist approach. This study is a blend of academic research and personal experiences. It is an attempt to look beyond the cultural notion of honour as the main/only motive behind gender-based violence by examining related issues through historical academic research along with the simple narration of present day stories of victims around the globe.
In Reimagining Zen in a Secular Age André van der Braak uses Charles Taylor’s A Secular Age to describe the encounter between Japanese Zen Buddhism and Western modernity. He proposes how Dōgen’s thought offers resources for a reimagining of Zen.