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	<title>The Immanent Frame &#187; John Bowen</title>
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	<link>http://blogs.ssrc.org/tif</link>
	<description>Secularism, religion, and the public sphere</description>
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		<title>Islam and authority</title>
		<link>http://blogs.ssrc.org/tif/2008/04/28/islam-and-authority/</link>
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		<pubDate>Mon, 28 Apr 2008 14:49:20 +0000</pubDate>
		<dc:creator>John Bowen</dc:creator>
				<category><![CDATA[Islam and the Secular State]]></category>

		<guid isPermaLink="false">http://blogs.ssrc.org/tif/?p=238</guid>
		<description><![CDATA[<a title="Harvard University Press, 2008" href="http://www.hup.harvard.edu/catalog/ANNISL.html" target="_blank"><img class="alignright alignnone size-medium wp-image-224" style="float: right; border: 0;" src="http://www.ssrc.org/blogs/immanent_frame/wp-content/uploads/2008/04/isssmall.jpg" alt="" width="77" height="119" /></a>In <a title="Islam and the Secular State" href="http://www.hup.harvard.edu/catalog/ANNISL.html" target="_blank">his new book</a>, Abdullahi an-Na`im argues that Muslims need a secular state to live their religious lives. Alongside his immensely informative account of modern developments, he makes a sustained argument against state enforcement of Islam along two major lines. First, it makes no religious sense for a state to force Muslims to follow God’s will, because Muslims should act from conviction and choice. An-Na`im makes a second argument that is parallel to the first: not only is it futile and religiously counter-productive to enforce Islamic piety, but doing so also distorts and impoverishes religion.]]></description>
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		<title>The scope and uses of secularity</title>
		<link>http://blogs.ssrc.org/tif/2007/11/19/the-scope-and-uses-of-secularity/</link>
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		<pubDate>Mon, 19 Nov 2007 10:14:20 +0000</pubDate>
		<dc:creator>John Bowen</dc:creator>
				<category><![CDATA[A Secular Age]]></category>

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		<description><![CDATA[<img title="secular_age.jpg" src="http://www.ssrc.org/blogs/immanent_frame/wp-content/uploads/2007/10/secular_age.jpg" border="0" alt="secular_age.jpg" align="right" />Early in Charles Taylor’s study, he remarks that the secular condition, in which belief is an option and religion a distinct domain, is not the case everywhere: in Muslim societies generally, and for people in religious moments in the West: pilgrims at Czestochowa or Guadalupe, for example. We could add: and for people growing up in believing Baptist communities in Nebraska or Mennonite ones in Manitoba or Hindu ones in Gujarat or Bali. [...]]]></description>
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