11. Religious Arguments and Public Justification

Bardon, Aurélia

doi:10.7312/cohe16870-012

Cited by 6 publications

(3 citation statements)

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“…Just as seeking to narrow down the forms of religion which are caught by exclusionary secular principles is unworkable, similarly attempts to narrow the sphere of applicability of these principles to the institutional sphere are unworkable. Arguments by Habermas (2003) and Bardon (2015) that the commitment to non-religious politics can be restricted to the institutional sphere cannot be reconciled with the inevitable link between the electorate and broader public debate on political matters on the one hand and elected officials on the other. The idea that elections and political debate could be conducted along religious lines but that elected officials would not then rely on religious arguments when exercising power assumes an unrealistic separation between elected officials and electoral politics (as well as excluding occasions such as referendums when voters exercise direct power).…”

Section: Why All Religion?mentioning

confidence: 99%

The Consequences of Disaggregation and the Impossibility of a Third Way

McCrea¹

2017

Oxford Scholarship Online

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Disaggregating religion shows there are both elements of religion that are not problematic in political terms and some elements of non-religious beliefs that are. However, religion does not exist in disaggregated fashion in the world and predominant forms of religion in the West combine these problematic features in ways other forms of belief do not. Therefore, in the contemporary West a blanket ban on state endorsement of a particular religion is the only sustainable course. Dealing with the problems posed by predominant forms of religion requires a category of ‘religion’ which may also cover religions that are not politically problematic. This overinclusiveness is necessary to permit believers to take political actions that may be inconsistent with their faith while retaining a valued religious identity.

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Section: Why All Religion?mentioning

confidence: 99%

The Consequences of Disaggregation and the Impossibility of a Third Way

McCrea¹

2017

Oxford Scholarship Online

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“…The neutrality of state-power can no longer be guaranteed, according to Habermas, if on the way to forge majorities in democratic decision-making some reasons take the upper hand because they invoke divine sources of justification. By relying on such reasons alone, actors in the formal public sphere would fail to comply with Habermas' rule of mutual perspective-taking (for this argument in political liberalism more generally, see Bardon, 2016). If, on the other hand, religious actors 'comply' with the translation, then we should expect that the range of arguments in public justification is enriched and the quality of the democratic consensus is improved.…”

Section: Traditionalist Religious Actorsmentioning

confidence: 99%

Political liberalism and religious claims

Stoeckl

2016

Philosophy & Social Criticism

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This article gives an overview of 4 important lacunae in political liberalism and identifies, in a preliminary fashion, some trends in the literature that can come in for support in filling these blind spots, which prevent political liberalism from a correct assessment of the diverse nature of religious claims. Political liberalism operates with implicit assumptions about religious actors being either ‘liberal’ or ‘fundamentalist’ and ignores a third, in-between group, namely traditionalist religious actors and their claims. After having explained what makes traditionalist religious actors different from liberal and fundamentalist religious actors, the author develops 4 areas in which political liberalism should be pushed further theoretically in order to correctly theorize the challenge which traditional religious actors pose to liberal democracy. These 4 areas (blind spots) are: (1) the context of translation; (2) the politics of exemptions; (3) the multivocality of theology; and (4) the transnational nature of norm-contestation.

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“…According to this view, church and state should not mix, and allowing religion into public discourse can be a dangerous "foot in the door". In this context, permitting religious arguments in the public sphere, accepting religion as a legitimate presence within armed forces or schools, is a threat to the secular, liberal nature of the modern state (for many examples, see: Bardon 2016). Similarly, miracles and the appearance of miracles in the public sphere are viewed as hoaxes and manipulations at best.…”

Section: Introductionmentioning

confidence: 99%

Towards a Typology of Battlefield Miracles: The Case of Operation “Cast Lead” in the Israel Defense Forces

Rosman

2018

Religions

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Battlefield miracle stories are not rare. This paper suggests a typology of battlefield miracles. From this perspective it asks what sort of miracles can we expect to see in battle and when can we expect to see them? After presenting the main points of discussion regarding miracles, it proposes a range of categories for military miracles (miracles as acts that violate nature versus miracles as everyday acts; those involving the divine versus occurrences not requiring the presence of a heavenly emissary; acts of benevolence versus acts with no such intent; having a clear purpose versus acts where there is disagreement regarding interpretation). After discussing these categories, the articles uses Operation Cast Lead (December 2008–January 2009) as a case study to test the typology suggested above. Since this field is underdeveloped, this paper sets out to initiate a conversation on battlefield miracles, with hope that future studies will build upon it.

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11. Religious Arguments and Public Justification

Cited by 6 publications

References 0 publications

The Consequences of Disaggregation and the Impossibility of a Third Way

The Consequences of Disaggregation and the Impossibility of a Third Way

Political liberalism and religious claims

Towards a Typology of Battlefield Miracles: The Case of Operation “Cast Lead” in the Israel Defense Forces

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