標(biāo)題: Titlebook: After Secularism; Rethinking Religion Erin K. Wilson Book 2012 Palgrave Macmillan, a division of Macmillan Publishers Limited 2012 Institu [打印本頁(yè)] 作者: Coolidge 時(shí)間: 2025-3-21 19:39
書(shū)目名稱(chēng)After Secularism影響因子(影響力)
作者: 打谷工具 時(shí)間: 2025-3-21 22:52
Black People, Crime and Social Control,idual, communal, irrational and rational elements do not exist in fixed relationships based on an exclusionary dualism, whereby one element is subordinated to the other. Rather these elements operate in fluid, dynamic relationships, their significance changing and shifting depending on the contexts 作者: 昏睡中 時(shí)間: 2025-3-22 03:03 作者: laxative 時(shí)間: 2025-3-22 07:02 作者: Bureaucracy 時(shí)間: 2025-3-22 09:21
Rethinking Religion: Relational Dialogism as an Alternative,idual, communal, irrational and rational elements do not exist in fixed relationships based on an exclusionary dualism, whereby one element is subordinated to the other. Rather these elements operate in fluid, dynamic relationships, their significance changing and shifting depending on the contexts 作者: bonnet 時(shí)間: 2025-3-22 15:41
Revealing Religion: An Alternative Account of Religion and Politics,t. In particular, I focus on how the connections between religion and politics within US national identity and Western civilizational identity and culture influence the construction of state identity and action. Using the relational dialogist understanding in a discourse analysis of six State of the作者: PLIC 時(shí)間: 2025-3-22 20:18
resent phenomenon in global politics. This book outlines a new approach to understanding religion and its relationship with politics in the West and globally for International Relations.978-1-349-33153-6978-0-230-35531-6作者: 帶來(lái)的感覺(jué) 時(shí)間: 2025-3-23 01:01
https://doi.org/10.1057/978-1-137-51724-1mmunities outside the West still see the West as Christian, intrigued me and raised a number of questions. Is it in fact the case that Islamic countries (and other non-Western countries) view the West as Christian?作者: 低位的人或事 時(shí)間: 2025-3-23 02:11
Conclusion,mmunities outside the West still see the West as Christian, intrigued me and raised a number of questions. Is it in fact the case that Islamic countries (and other non-Western countries) view the West as Christian?作者: 增強(qiáng) 時(shí)間: 2025-3-23 06:37
Intellectual Liberty and Totalitarianism, simplified, essentialized, dualistic definition of religion lies at the heart of much mainstream International Relations theorizing and analysis. This definition characterizes religion as primarily institutional, individual and irrational.作者: 頂點(diǎn) 時(shí)間: 2025-3-23 10:27 作者: Fortify 時(shí)間: 2025-3-23 15:00 作者: 上釉彩 時(shí)間: 2025-3-23 21:04 作者: 開(kāi)頭 時(shí)間: 2025-3-23 22:51
Subordinating Religion: The Logic of Secularism in International Relations Theory,ting point is to unpack the assumptions associated with secularism that have been considered almost as absolute truth and how these ideas have pervaded International Relations theory and the practice of politics. This chapter undertakes this central task. I argue that the dualistic logic of mainstre作者: frugal 時(shí)間: 2025-3-24 05:17
Essentializing Religion: Institutional, Individual and Irrational,tions about the nature of religion itself as well as assumptions about its importance for studies of Western and global politics. In Chapter 1, I argued that dualistic thinking inherent within secularism has played a critical part in limiting perceptions of religion’s significance to studies of West作者: 制度 時(shí)間: 2025-3-24 08:11 作者: glowing 時(shí)間: 2025-3-24 11:00
Articulating Religion: Relational Dialogism and Identity in US and Western Politics,trate how an understanding of religion based on relational dialogism enables a more nuanced appreciation for the ways in which religion influences politics in contexts that have been considered predominantly secular and religion has been neglected, primarily in the West. Using discourse analysis, I 作者: 外科醫(yī)生 時(shí)間: 2025-3-24 14:55
Revealing Religion: An Alternative Account of Religion and Politics,ts, provides a means for developing a nuanced analysis of the relationship between religion and politics. The relational dialogist conception of religion transcends the limitations of dichotomous thinking found in dominant secularist approaches, which limit religion to its institutional, individual 作者: exhilaration 時(shí)間: 2025-3-24 20:09
Conclusion,s observation, almost as a side note to his main analysis:.Catherwood’s claim here that societies within the West view themselves as secular, while communities outside the West still see the West as Christian, intrigued me and raised a number of questions. Is it in fact the case that Islamic countri作者: Modify 時(shí)間: 2025-3-24 23:26 作者: 恫嚇 時(shí)間: 2025-3-25 07:16
https://doi.org/10.1057/9780230355316Institution; international relations; logic; politics; religion; religion and politics作者: 愛(ài)社交 時(shí)間: 2025-3-25 09:33 作者: 強(qiáng)有力 時(shí)間: 2025-3-25 14:21
resent phenomenon in global politics. This book outlines a new approach to understanding religion and its relationship with politics in the West and globally for International Relations.978-1-349-33153-6978-0-230-35531-6作者: 歡騰 時(shí)間: 2025-3-25 18:10
Criminology and Politicization,ting point is to unpack the assumptions associated with secularism that have been considered almost as absolute truth and how these ideas have pervaded International Relations theory and the practice of politics. This chapter undertakes this central task. I argue that the dualistic logic of mainstre作者: DEFT 時(shí)間: 2025-3-25 21:02
Intellectual Liberty and Totalitarianism,tions about the nature of religion itself as well as assumptions about its importance for studies of Western and global politics. In Chapter 1, I argued that dualistic thinking inherent within secularism has played a critical part in limiting perceptions of religion’s significance to studies of West作者: glowing 時(shí)間: 2025-3-26 02:30
Black People, Crime and Social Control, requires a model of analysis that both circumvents secularism’s four cognitive moves and places value on religion’s traditionally excluded aspects — its ideational, communal and rational elements. Such an alternative model of thinking must have the capacity to recognize that categories of the ‘secu作者: Insul島 時(shí)間: 2025-3-26 05:22 作者: 有節(jié)制 時(shí)間: 2025-3-26 10:10 作者: 剝皮 時(shí)間: 2025-3-26 15:57
https://doi.org/10.1057/978-1-137-51724-1s observation, almost as a side note to his main analysis:.Catherwood’s claim here that societies within the West view themselves as secular, while communities outside the West still see the West as Christian, intrigued me and raised a number of questions. Is it in fact the case that Islamic countri作者: GULP 時(shí)間: 2025-3-26 19:12 作者: 昆蟲(chóng) 時(shí)間: 2025-3-26 21:07 作者: 不如屎殼郎 時(shí)間: 2025-3-27 03:04 作者: 焦慮 時(shí)間: 2025-3-27 05:56 作者: 西瓜 時(shí)間: 2025-3-27 13:03 作者: 永久 時(shí)間: 2025-3-27 13:35 作者: GRACE 時(shí)間: 2025-3-27 21:10 作者: 涂掉 時(shí)間: 2025-3-27 23:55
