But in Why I Am Not a Secularist, distinguished political theorist William E. Connolly argues that secularism, although admirable in its pursuit of freedom and . Why I Am Not a Secularist. By William E. Connolly. Minneapolis: University of Minnesota Press, p. $ – Volume 94 Issue 2 – J. Donald Moon. Why I Am Not a Secularist has 43 ratings and 2 reviews. Katie said: I really enjoyed this book. Connolly provides a unique perspective on themes in secul.

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Return to Book Page. It asks persons and groups to conmolly the comparative contestability of their beliefs when engaging in public political discourse. Sahara rated it really liked it Apr 08, Natalie rated it really liked it Jun 14, Connolly has some interesting arguments but is too timid in advocating any solutions.

Why I Am Not a Secularist

Open Preview See a Problem? Connolly’s proposal for radical pluralism and self artistry, as a means to unseat the conservative stranglehold on micro-politics makes for an interesting read. Many liberal secularists decry this trend, rejecting any interaction between politics and religion This is a first-rate book by one of the most creative political theorists in the country.

There is something profoundly moving about Connolly’s effort to rethink the secularism that formed him, to call into question seculariet shibboleths that have long appeared as the only possible counters to forces of reaction and conservatism, and to confront problems such as capital punishment and the phenomenon of evil without reliance on the handmaidens of secular rationalism, cynicism, or humanism.

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Connolly is a political theorist known for his work on democracy and pluralism. University of Minnesota Press Coming soon.

Mishi rated cknnolly liked it Jul 15, To correct these limitations, Connolly advances a bold new vision of public diversity that acknowledges questions about its own ideology, incorporates a wider variety of ethical views, and honors the desire of believers and nonbelievers alike to represent their faiths openly in the civic forum. To correct these limitations, Connolly advances a bold new vision of public diversity that acknowledges questions about its own ideology, incorporates a wider variety of ethical views, and honors the desire of believers and nonbelievers alike to represent their faiths openly in the civic forum.

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He argues further that the narrowness of the secularist vision has helped to increase support for the death penalty, which he himself opposes. Connolly has already lost the dogmatists, which are many. Then, while elaborating an ethos of engagement that appreciates this element, he examines capital punishment, the War on Drugs, the liberal idea of the nation, the public role of atheism, and the right to die.

Many liberal secularists decry this trend, rejecting any interaction between politics and religion. By doing so I forfeits some of nor very resources needed to foster a generous pluralism. Dawson Institute of Church-State Studies. Don’t have an account? The story secularists cojnolly themselves about the origins and nature of secularism misses important historical facts.

Many who accept democracy, political exchange, and condemn hegemony, totalitarianism, and fascism easily agree upon the third point, that no single group should occupy the authoritative center of public political discourse. Find it on Scholar. Nancy Sue Love – – Nkt 17 4: Connolly demonstrates secularis far we still have to go to understand what it means to live in a democratic society, and some of his ideas will help us come to whyy with these vital and unresolved issues.

Why I Am Not a Secularist – William E. Connolly – Google Books

Transhumanism as a Secularist Faith. Markham – – Cambridge University Press.

Secularists, as Connolly thinks, have painted an all-too-simple picture of religion and religious beliefs. At its best, secularism remains immodest in its claim to provide the authoritative basis for public reason; at its worst, it overlooks possibilities for selective collaboration between religious and nonreligious perspectives in politics.

McKay Holland rated it really liked it Apr 28, Throughout this provocative volume, Connolly presents aecularist evidence hot the need to refashion secularism to foster a more responsive public life and a more generous political culture.

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As far as I can see, the press, various media, colleges, libraries, and city halls have and do practice agonistic engagement with different comprehensive doctrines.

Freedom entails difference; difference entails deep-seated disagreements, disagreements that will not be remedied.

It is a Procrustean bed. Every perspective that enters into public discourse ought to acknowledge its comparative contestability. John Courtney Murray – – Thought: Along the way, Connolly offers some of the finest critiques of Habermas and Rawls yet sceularist, as well as brilliant diagnoses of contemporary political cultural formations. In my opinion, if a is going to take a rhyzomatic approach to politics, she would be lead to a socialist perspective.

Want to Read saving…. Nicholas Tampio – – Deleuze and Guatarri Studies 8 1: Fordham University Quarterly 24 1: The agonistic model of discourse is more civil and convivial, but the antagonism that exists between certain persons and groups may be inevitable.

One might actually argue that secularism and atheism are the voices being silenced in public political discourse. In response, he crafts a new model of public life that more accurately reflects the needs of contemporary politics. Many liberal secularists decry this trend, rejecting any interaction between politics and religion.

An Atheist and William Connolly

Despite noot, the United States has continued to be an overwhelmingly religious country, as is seen by the beliefs of our elected representatives. Not to mention Martin Luther who, in spite of his deeply held religious commitments, argued for the separation of Church and State. Connolly also wants people accept the contestability of their beliefs in the public sphere.

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