By Ivan Strenski
Why Politics cannot be free of faith is an unique, erudite, and well timed new e-book from Ivan Strenski. Itinterrogates the imperative rules and contexts in the back of faith, politics, and tool, offering another manner during which we must always take into consideration those matters within the twenty-first century.A well timed and hugely unique contribution to debates approximately faith, politics and tool – and the way historical and social impacts have prejudiced our realizing of those conceptsProposes a brand new theoretical framework to consider what those principles and associations suggest in today&'s societyApplies this new viewpoint to quite a few real-world concerns, together with insights into suicide bombers within the center EastIncludes radical evaluations of the spiritual and political views of thinkers corresponding to Talal Asad and Michel FoucaultDislodges our traditional wondering politics and faith, and in doing so, is helping make experience of the complexities of our twenty-first century global
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Additional info for Why Politics Can’t Be Freed from Religion
Example text
Asad 1993, 36) Living, on the one hand, and thinking or talking, on the other, are too often confused in the Western – “confessional” – notion of religion as belief. ” (Asad 1993, 36) Confessionalism has made us all into OpEd (opinion page) pundits! So, a question for modern Christians – and, indeed, any religious people – might be what purposes such a construal of ‘religion’ entails. What purposes does it serve to pursue a religious strategy driven by the imperative of shouting one’s beliefs from the rooftops?
So much of what passes as religious discourse is precisely of this mythical and poetic type, but these things are often not taken into 31 Interrogating ‘Religion’ its definition. ’ But that will wait upon theological innovation so to do. I have mentioned only some fragments of such songs. In the body of words spoken about religion and as ‘religious,’ the volume of mythical and poetic language is beyond counting. Defining religion, thus, in terms of belief is to impoverish the term ‘religion’ out of all recognition to what the whole weight of religious language alone contains.
Religion is red in both tooth and claw” is an insinuation that has about as much admiration for it and its role in history as Hitchens was willing to grant it. The easiest way to get reasonable purchase on these charges is to select one and expose the shallow opportunism of the “new atheists” into the bargain. ” Just what religion Hitchens has in mind, he does not say, because as his broadside attack implies, he defines ‘religions’ as if they were the same. But, first, is Hitchens right to assume the definition of ‘religion’ presumed in his charge?