Without pointing out those places where I agree with Brad Gregory’s The Unintended Reformation, I would like to add a qualification to his claim that the modern Western world is correctly described as “hyperpluralistic.” The term “hyperpluralism” is sometimes used in socio-political discourse to refer to the fragmentation of political interest groups and the resulting challenges associated with forming coalitions. Gregory, however, often writes about “contemporary Western hyperpluralism with respect to truth claims about meaning, morality, values, priorities, and purpose.” He thus uses the term in a more general sense, which includes moral, philosophical, cultural, political and theological aspects.
Posts Tagged ‘economics’
In this post I explore the case of Bangladesh: the state of secularism there and the tensions and polemics that accompany the pursuit of an ideal secular state and society. I do this by reflecting on reactions surrounding women’s turn to greater religious engagement fostered through their participation in Quranic discussion circles in Dhaka. In outlining some of the tensions underlying the reactions, I wish to draw attention to the stakes of remaining confined to a binary view of religion and secularism, especially as new religious forces and faces come into the public space with the intent of developing and transforming it.
It is hard to remember, but religious pluralism meant something quite different fifty years ago. We have, I would argue, so shifted our collective understanding of religious pluralism, and this transformation has been so naturalized, that we have little common conception that this shift even happened and much less sense of its consequences.
Goldman Sachs is facing new controversy, this time in the Islamic world.
A lengthy profile by John Cornwell, which appears in the November issue of Prospect, examines the biography and the philosophical work of Alasdair MacIntyre, particularly in regard to the relevance of his Marx-inflected Thomism for confronting the ongoing crisis of capitalist economies in Europe and the U.S.
The tendency in recent years of some U.S. evangelical and Pentecostal Christian preachers to celebrate immense wealth, rather than critique it—what is known as the “prosperity gospel”—is not unique to those forms of Christianity or to the United States. According an article by Mary Fitzgerald in The Irish Times, Meera Nanda’s new book, The God Market, chronicles a similar movement emerging in India.
Anthropologist Mayfair Yang teaches in the Religious Studies Department at the University of California, Santa Barbara. She has done pioneering work discovering, describing, and reflecting on the fate of traditional culture in post-revolutionary China through numerous articles and edited volumes, two documentary films, and her book Gifts, Favors, and Banquets: the Art of Social Relationships in China. Throughout, she brings the insights of post-colonial theory and gender studies to bear on the living remnants of ancient ways of life. She is currently writing a new book, Re-Enchanting Modernity: Sovereignty, Ritual Economy, and Indigenous Civil Order in Coastal China.
From Princeton University Press, historian Jerry Z. Muller has a new book on Capitalism and the Jews.
In the Boston Review, Colin Dayan argues that woefully little has changed since the colonial era with respect to Western perceptions of Haiti as a cretin backwater. Moreover, the institutionalized graft that the colonialist ideology underwrites remains in full effect.
At Tikkun Magazine, Harriet Fraad points to five sources that have “devastated the American moral, economic, psychological, and social landscape.”
As we’ve sometimes noted here, advocates have claimed that Islamic, Sharia-compliant financial products and systems are safer than conventional ones. At Davos, reports Reuters, a top regulator for the government of Qatar disagrees.
I have written a good bit recently about the intense religious responses to the Haiti earthquake, as congregations regroup in public spaces in search of meaning and mutual support. To approach such events from the vantage point of religious studies is to attend to how groups engage with powers in an unseen cosmic realm that they themselves have constructed. Now I find myself thinking about how crucial it is to engage in frank analysis about rebuilding Haiti in terms of the unseen world of hidden, covert, and sometimes illegal political and economic deals between both Haitians and Americans (and others) that have been instrumental in shaping the overlapping crises that Haitians confront. So far, many social scientists and policy commentators have written about rebuilding as if other countries, international organizations, and the Haitian government itself relate to the Haitian nation in public, official, legal, and traceable ways, when this is often simply not the case.
The World Economic Forum has released “Faith and the Global Agenda: Values for the Post-Crisis Economy,” an annual report on issues related to the role of faith in global affairs. John J. DeGioia, the President of Georgetown University, which collaborated on the report, explains its rationale: “The economic and financial crisis is an opportunity to re-articulate the values that should underpin our global institutions going forward. The world’s religious communities are critical repositories of those values.”
In the New York Times, Heather Timmons reports on the looming debt crisis in Dubai and the questions that it elicits concerning the legal mechanisms of Islamic finance.
Obama’s speeches are glorious. They are a joy to listen to and to read later. He is able to dig deep into the rich rhetorical tradition of the Christian world and of the Founding Fathers, and to articulate a call for awakening that is powerful. But how far is it from our world, from our time? There is an anachronistic edge not only in the cadence, but also in the logic—nothing here about the desertion of populations by the government, the allowance of the few to dominate the wealth produced by the many, and the turn to violence when other means wither in the quiver. Ethical systems cannot be built upon each other without any consideration of social transformations. It is not language alone that we must attend to, but even more so to the social context of the language. Celebrations of “American character” and of the “God-given promise that all are equal” are emotive, powerful symbols of an age that is now no longer with us.
Last week as I listened, along with many other Americans and others around the world, to President Bush’s most recent effort to reassure us about the current economic meltdown I had a “Road to Damascus” moment. It happened as I heard Bush repeat the word “faith”. […]
Granted that there is a global economy, global culture, global law, global civil society, even global festivals, why are global institutions both so promising and so weak? I want to turn to Jürgen Habermas, Europe’s leading social philosopher, for help, looking particularly at his remarkable essay of 1998, “The Postnational Constellation and the Future of Democracy.”