By David Martin
There are few extra contentious concerns than the relation of religion to energy or the recommendation that faith is irrational in comparison with politics and chiefly susceptible to violence. the previous declare is linked to Juergen Habermas and the latter with Richard Dawkins. during this ebook David Martin argues, opposed to Habermas, that faith and politics percentage a standard mythic foundation and that it's deceptive to distinction the rationality of politics with the irrationality of faith. not like Richard Dawkins (and New Atheists generally), Martin argues that the procedure taken is openly unscientific and that the proclivity to violence is a shared characteristic of faith, nationalism and political ideology alike rooted within the calls for of strength and social cohesion. The e-book concludes by way of contemplating the altering ecology of religion and tool at either centre and outer edge in monuments, areas and areas.
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Additional resources for Religion and Power: No Logos without Mythos
Example text
112–31. 29 Daniele Conversi, ‘Modernism and Nationalism’, Journal of Political Ideologies (February 2012, 17: 1, pp. 13–34). 30 Stefan Collini, Absent Minds: Intellectuals in Britain (Oxford: Oxford University Press, 2005). 27 Secularisation, Secularism and the Post-Secula 25 by Coleridge in England of the notion of a ‘clerisy’, with roots in Anglicanism, and with the notion of ‘Bildung’ in Germany, with roots in Pietism. When an intellectual stratum self-consciously emerged in England in the early twentieth century, for example in Lytton Strachey and the Bloomsbury group, it looked to France; and one might add that it still represented a mutation of the ‘politics of conscience’ in an aesthetic and/or rationalist version.
There is no such thing as ‘true Islam’ apart from its use to undermine political rivals. In fragmented societies Islam provides the state with a medium of control and a way of exerting some control over Islamic dissidents by incorporating them, though this can have the awkward consequence of installing them at the heart of government. If we turn to nationalism as discussed by Daniele Conversi we find rather different constructions of the Other, but the same dynamics of centralisation, survival and expulsion.
Throughout this chapter I have drawn attention to the key role of definitions and how you construct the boundaries of concepts. ’ Hosking, ‘The Russian Orthodox Church and Secularisation’. 42 This page has been left blank intentionally PART 1 Religion, War and Violence This page has been left blank intentionally Chapter 2 The Problematic How could Christianity, which in its foundation documents has no honour code and categorically rejects reciprocal violence, become implicated in what it most vehemently rejects?