scholarly journals The Political, Social and Religious Thought of Russian “Samizdat”—an Anthology. Edited by Michael Meerson-Aksenov and Boris Shragin. Translated by Nickolas Lupinin. Belmont, Mass.: Nordland Publishing Co., 1977. 624 pp. $29.50.

Slavic Review ◽  
1979 ◽  
Vol 38 (1) ◽  
pp. 132-133
Author(s):  
Gene Sosin
Keyword(s):  
The Political ◽  
Religious Thought

An introduction to the history of modern Persian Sufism, Part I: The Ni'matullāhī order: persecution, revival and schism

1998 ◽  
Vol 61 (3) ◽  
pp. 437-464 ◽  
Author(s):  
Leonard Lewisohn
Keyword(s):  
Religious Tradition ◽  
Point Of View ◽  
The Political ◽  
Religious Thought ◽  
Literature And Philosophy ◽  
Modern Period ◽  
Modern Development ◽  
Mystical Tradition ◽  
History Of ◽  
The Subject

Following the political upheavals of 1978, the history and development of Shiite religious thought in modern-day Persia has been the subject of detailed scholarly studies, but the modern development of Sufism—the mystical tradition that lies at the heart of traditional Persian culture, literature and philosophy, which is, from the cultural and literary point of view at least, the most fascinating aspect of the Perso-Islamic religious tradition—remains almost completely uncharted. In contrast to the classical and medieval periods of Persian Sufism which have undergone much scholarly investigation in recent years, the study of the modern period of Iranian tasawwuf, though far better known and documented, has been seriously neglected by scholars.

Taverner's Use of Erasmus and the Protestantization of English Humanism

1970 ◽  
Vol 23 (3) ◽  
pp. 266-276 ◽  
Author(s):  
John K. Yost
Keyword(s):  
Sixteenth Century ◽  
The Political ◽  
Religious Thought ◽  
Economic Problems ◽  
Substantial Growth

It is of course now obvious that the execution of More and Fisher did not bring about the collapse of the humanist movement in England during the middle third of the sixteenth century. Little attention, however, has been given to the fact that the loss of the two outstanding leaders of the older generation of humanists was followed by a decline of Catholic and the substantial growth of Protestant humanism. The primary aim of recent studies has been, rather, to establish the continuity of English humanism in the period that was not long ago widely believed to be its dark age. These recent works, to be sure, have persuasively traced its continuity in the analytical and realistic discussion of social and economic problems, the ideological bases of Henrician policy, and the interaction of Erasmian religious thought and the political Reformation.

Restitution and the Politics of Repair

2020 ◽  
Author(s):  
Magdalena Zolkos
Keyword(s):  
International Law ◽  
Social Theory ◽  
State Sovereignty ◽  
The Political ◽  
Religious Thought ◽  
The West ◽  
The Public ◽  
The Past ◽  
The Social ◽  
Politics And Law

This book develops a political philosophic approach to restitution and repatriation of objects, by arguing that the development of restitutive norms in the West has been auxiliary to the emergence of modern state sovereignty. It draws on critiques of international law of cultural heritage return, and of its Western humanistic underpinnings, including the ontological binary distinction between things and persons. Rather than accept the restitutive goals of politics and law seeking to do justice for the past and to ‘undo’ the expropriations and dispossessions that have occurred, and are still occurring (be it in contexts of coloniality or war), this book looks at the limits and aporias of restitution in texts of philosophy, literature and social theory. As such, it identifies figures and objects situated beyond the possibility of restitution and repair. This includes analysis of the social fantasies and imaginaries that ‘prop’ our contemporary reparative politics—making the past ‘unhappen’, or cancelling out the occurrence of wrongs. What the analysed texts have in common is that they articulate restitution through the motifs of undoing and making-unhappen, as a reparative and curative procedure, and a prelapsarian return to a place, time or condition prior to the event of violence. Insofar as this reading uncovers the mythical-religious ‘substrate’ of the restitutive tradition, and illuminates the political and affective allures of prelapsarianism, this book also offers insights into Western secularism, not as disappearance of religious thought in the public domain, but as its ‘repression’ (in a psychoanalytic sense).

THE POLITICAL THEOLOGY OF JUSTICE HUGO BLACK

2020 ◽  
Vol 35 (1) ◽  
pp. 79-101
Author(s):  
Brett Bertucio
Keyword(s):  
Political Theology ◽  
Legal Reasoning ◽  
Political Life ◽  
Establishment Clause ◽  
The Political ◽  
Religious Thought ◽  
Religious Convictions ◽  
Religious Membership ◽  
The Impact ◽  
The Ideal

AbstractAssociate Justice Hugo Black is often considered one of the giants of twentieth-century American religion clause jurisprudence. Especially regarding the Establishment Clause, Black sought to leave his mark on precedent. Previous biographers and legal scholars have noted the influence of his own religious convictions on his legal reasoning. I extend this line of inquiry but argue that Black's decisions enshrine a more concrete, substantive view of religion and political life than has previously been acknowledged. By drawing primarily on archival research regarding Justice Black's reading, correspondence, and religious membership, I argue that we can best understand his religious thought as a species of political theology, one I term syncretic civic moralism. In brief, Justice Black viewed the ideal religion as one free of doctrinal claims and primarily supporting prosocial behavior and civic loyalty. After outlining the impact of his theology on his landmark opinions, I conclude by suggesting some of the consequences of Black's theo-political jurisprudence for contemporary American establishment debates.

The Esipov Chronicle and the Creation of the Concept of Siberia as a Special Sacred Space

2017 ◽  
Vol 44 (4) ◽  
pp. 594-607
Author(s):  
Isolde Thyrêt
Keyword(s):  
Seventeenth Century ◽  
Sacred Space ◽  
The Political ◽  
Religious Thought ◽  
The Urals ◽  
Russian Orthodoxy ◽  
Religious Traditions ◽  
Economic Exploitation ◽  
Definition Of ◽  
Regional Perspective

The conquest of Siberia and the conversion of its peoples to Russian Orthodoxy are generally seen as the outcome of a successful Muscovite imperial policy, which aimed at the political subordination of the area east of the Urals to the tsar’s will and at Siberia’s economic exploitation. While scholars tend to view even the definition of a Siberian identity as an outgrowth of Muscovite political and religious thought, this article explores how the Esipov Chronicle, composed in 1636 by Savva Esipov, a deacon of the Sophia Cathedral in Tobolsk, articulated the Siberian hierarchs’ view on the importance of their border diocese to their Muscovite homeland. The Esipov Chronicle achieved this purpose by presenting Ermak’s expedition into Siberia and the defeat of the pagan tsar Kuchum as an important chapter in the Christian salvation drama. Portraying the land beyond the Urals as a place with its own local religious traditions, the Esipov Chronicle created the notion that Siberia was a unique sacred space that needed to be respected. In the early seventeenth century, the Muscovite agenda regarding Siberia was seemingly not yet fully developed, allowing the Siberian hierarchs to formulate their own regional perspective on their outpost diocese.

Leibowitz, Yeshayahu (1903–94)

2018 ◽  
Author(s):  
D. Hartman
Keyword(s):  
The State ◽  
The Other ◽  
Israeli Society ◽  
Modern World ◽  
The Political ◽  
Religious Thought ◽  
Political Reality ◽  
Religious Law ◽  
The One ◽  
State Of Israel

Unlike the major intellectual currents that shaped religious thought in the modern world, Leibowitz’s thought is deeply anchored in the Israeli context. Both as philosopher and activist, Leibowitz lived and articulated the paradoxes of modern Israel where he lived and was best known. His reputation as a Socratic gadfly to the establishment reflected his ongoing critique of both Israeli society in the light of Judaism, and Judaism in the light of the revolutionary implications of the creation of the State of Israel. On the one hand, he was a Jewish patriot, a fighter for Jewish independence from all forms of foreign rule; on the other hand, he was a harsh, relentless critic of national and political expressions of chauvinism in the Israeli establishment. A strictly observant Jew, Leibowitz had less impact on traditional religious Jews than on secular Israelis. His central message is that what makes Jews distinctive as a group is neither their theology nor their Bible, but the system of law with which they regulate their lives. Judaism is a communal concept, and there is no point in religious Jews ignoring the State of Israel, or expecting others to bear their civil burdens for them. Religious law has to be reconciled with life in the political reality of the state, and this necessitates changing those attitudes to the law which reflect the historical conditions of life in exile.

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