Reasonable Use: The People, the Environment, and the State, New England 1790-1930

This chapter examines Harriet Beecher Stowe’s depiction of the separation of church and state in her regional New England novels, Oldtown Folks and Poganuc People, both set in the early republic. It argues that while Stowe’s evangelical vision of religion led her to praise the purification of religion from politics, her simplified story of disestablishment enables a more complicated intertwining of Christianity with democracy. Drawing on family lore and regional history for both novels, Stowe criticized the New England Federalists and Calvinists of her father Lyman Beecher’s generation for treating religion as a political tool, but she also credited them with safeguarding Christianity from the forces of secularization that she associated with the French Revolution. Her novels thus seek to adapt state religion by depicting sites of intense, irrational belief (Spiritualism in Oldtown Folks, Christmas wonder in Poganuc People) that leaven Federalist and Calvinist rationalism with enchantment for the purpose of democratizing Christianity. Stowe’s historical progress narrative depicts Christianity made more democratic when it is seized from the hands of elites and politicians, yet this shift transforms it into a more powerful tool for regulating society. Strengthening the moral efficacy of religion, Stowe’s vision depicts a weakening of the state and public polity, because in Stowe’s libertarian New England history, democracy of the “people” and the “folk” is reassigned to Christianity in the private sphere.

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The Open Society and the Democracy to Come: Bergson, Deleuze and Guattari

Deleuze Studies ◽

10.3366/dls.2016.0231 ◽

2016 ◽

Vol 10 (3) ◽

pp. 352-366 ◽

Cited By ~ 1

Author(s):

Bruce Baugh

Keyword(s):

Political Philosophy ◽

The State ◽

Open Society ◽

Minor Literature ◽

Deleuze And Guattari ◽

The People ◽

To Come ◽

Polar Opposite ◽

A Minor ◽

Gain Access

In Bergsonism, Deleuze refers to Bergson's concept of an ‘open society’, which would be a ‘society of creators’ who gain access to the ‘open creative totality’ through acting and creating. Deleuze and Guattari's political philosophy is oriented toward the goal of such an open society. This would be a democracy, but not in the sense of the rule of the actually existing people, but the rule of ‘the people to come,’ for in the actually existing situation, such a people is ‘lacking’. When the people becomes a society of creators, the result is a society open to the future, creativity and the new. Their openness and creative freedom is the polar opposite of the conformism and ‘herd mentality’ condemned by Deleuze and Nietzsche, a mentality which is the basis of all narrow nationalisms (of ethnicity, race, religion and creed). It is the freedom of creating and commanding, not the Kantian freedom to obey Reason and the State. This paper uses Bergson's The Two Sources of Morality and Religion, and Deleuze and Guattari's Kafka: For a Minor Literature, A Thousand Plateaus and What is Philosophy? to sketch Deleuze and Guattari's conception of the open society and of a democracy that remains ‘to come’.

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KEPEMIMPINAN NON MUSLIM DALAM TAFSIR AL-MISBAH KARYA M. QURAISH SHIHAB

MAGHZA Jurnal Ilmu Al-Qur an dan Tafsir ◽

10.24090/maghza.v2i2.1573 ◽

2018 ◽

Vol 2 (2) ◽

pp. 101-115

Author(s):

Munawir Munawir

Keyword(s):

The State ◽

Historical Approach ◽

State Constitution ◽

The People ◽

Political Relations ◽

Inferential Method ◽

Problematic Issue ◽

Core Issue

Non-Muslim leadership becomes a problematic issue in the context of inter-religious relations in Indonesia, especially for Muslims in conducting religious-social-political relations with non- Muslims. The problematic position of this non-Muslim leadership issue is the state constitution allows but the religious constitution (based on the textuality of the Qur'an) forbids. How does M. Quraish Shihab respond as well as answer the problematic of the people in the case? It is this core issue that will be tested by the answer through this research. Using the descriptive-inferential method and the philosophical-historical approach (philosophical and historical approach), the conclusion that M. Quraish Shihab in interpreting the verses (ban) of non-Muslim leadership (Surat al-Maidah: 51, QS Ali 'Imran: 28, and QS al-Mumtahanah: 1) is contextual, or in other words, the verses are understood to be sociological and not theological. Therefore he allows non-Muslim leadership as long as the non-Muslims are not of a hostile group of Islam, even he does not allow the leadership of a Muslim if a Muslim is actually injurious Islam and harms the interests of Muslims.

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Hukum Denda dalam Keuangan Publik Islam di Indonesia

Al-Manahij Jurnal Kajian Hukum Islam ◽

10.24090/mnh.v12i2.1760 ◽

2018 ◽

Vol 12 (2) ◽

pp. 313-328

Author(s):

Fathul Aminudin Aziz

Keyword(s):

Islamic Law ◽

The State ◽

Mutual Benefit ◽

State Budget ◽

The People ◽

The Status ◽

The Government

Fines are sanctions or punishments that are applied in the form of the obligation to pay a sum of money imposed on the denial of a number of agreements previously agreed upon. There is debate over the status of fines in Islamic law. Some argue that fines may not be used, and some argue that they may be used. In the context of fines for delays in payment of taxes, in fiqh law it can be analogous to ta'zir bi al-tamlīk (punishment for ownership). This can be justified if the tax obligations have met the requirements. Whereas according to Islamic teachings, fines can be categorized as acts in order to obey government orders as taught in the hadith, and in order to contribute to the realization of mutual benefit in the life of the state. As for the amount of the fine, the government cannot arbitrarily determine fines that are too large to burden the people. Penalties are applied as a message of reprimand and as a means to cover the lack of the state budget.

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