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class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/79148053/Religion_in_the_Public_Sphere"><img alt="Research paper thumbnail of Religion in the Public Sphere" class="work-thumbnail" src="https://attachments.academia-assets.com/85964535/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/79148053/Religion_in_the_Public_Sphere">Religion in the Public Sphere</a></div><div class="wp-workCard_item"><span>European Journal of Philosophy</span><span>, 2006</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Religious traditions and communities of faith have gained a new, hitherto unexpected political im...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Religious traditions and communities of faith have gained a new, hitherto unexpected political importance since the epochmaking change of 1989-90. 1 Needless to say, what initially spring to mind are the variants of religious fundamentalism that we face not only in the Middle East, but also in Africa, Southeast Asia, and in the Indian subcontinent. They often lock into national and ethnic conflicts, and today also form the seedbed for the decentralized form of terrorism that operates globally and is directed against the perceived insults and injuries caused by a superior Western civilization. There are other symptoms, too. For example, in Iran the protest against a corrupt regime set in place and supported by the West has given rise to a veritable rule of priests that serves other movements as a model to follow. In several Muslim countries, and in Israel as well, religious family law is either an alternative or a substitute for secular civil law. And in Afghanistan (and soon in Iraq), the application of a more or less liberal constitution must be limited by its compatibility with the Sharia. Likewise, religious conflicts are squeezing their way into the international arena. The hopes associated with the political agenda of multiple modernities are fueled by the cultural self-confidence of those world religions that to this very day unmistakably shape the physiognomy of the major civilizations. And on the Western side of the fence, the perception of international relations has changed in light of the fears of a 'clash of civilizations'-'the axis of evil' is merely one prominent example of this. Even Western intellectuals, to date self-critical in this regard, are starting to go on the offensive in their response to the image of Occidentalism that the others have of the West. 2 Fundamentalism in other corners of the earth can be construed, among other things, in terms of the long-term impact of violent colonization and failures in decolonization. Under unfavorable circumstances, capitalist modernization penetrating these societies from the outside then triggers social uncertainty and cultural upheavals. On this reading, religious movements process the radical changes in social structure and cultural dissynchronies, which under conditions of an accelerated or failing modernization the individual may experience as a sense of being uprooted. What is more surprising is the political revitalization of religion at the heart of the United States, where the dynamism of modernization unfolds most successfully. Certainly, in Europe ever since the days of the French Revolution we have been aware of the power of a religious form of traditionalism that saw itself as counter-revolutionary. However, this evocation of religion as the</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3764a632eacbea2507ed46cdbfc00c4e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":85964535,"asset_id":79148053,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/85964535/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="79148053"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="79148053"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 79148053; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=79148053]").text(description); $(".js-view-count[data-work-id=79148053]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 79148053; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='79148053']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3764a632eacbea2507ed46cdbfc00c4e" } } $('.js-work-strip[data-work-id=79148053]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":79148053,"title":"Religion in the Public Sphere","translated_title":"","metadata":{"publisher":"Wiley-Blackwell","grobid_abstract":"Religious traditions and communities of faith have gained a new, hitherto unexpected political importance since the epochmaking change of 1989-90. 1 Needless to say, what initially spring to mind are the variants of religious fundamentalism that we face not only in the Middle East, but also in Africa, Southeast Asia, and in the Indian subcontinent. They often lock into national and ethnic conflicts, and today also form the seedbed for the decentralized form of terrorism that operates globally and is directed against the perceived insults and injuries caused by a superior Western civilization. There are other symptoms, too. For example, in Iran the protest against a corrupt regime set in place and supported by the West has given rise to a veritable rule of priests that serves other movements as a model to follow. In several Muslim countries, and in Israel as well, religious family law is either an alternative or a substitute for secular civil law. And in Afghanistan (and soon in Iraq), the application of a more or less liberal constitution must be limited by its compatibility with the Sharia. Likewise, religious conflicts are squeezing their way into the international arena. The hopes associated with the political agenda of multiple modernities are fueled by the cultural self-confidence of those world religions that to this very day unmistakably shape the physiognomy of the major civilizations. And on the Western side of the fence, the perception of international relations has changed in light of the fears of a 'clash of civilizations'-'the axis of evil' is merely one prominent example of this. Even Western intellectuals, to date self-critical in this regard, are starting to go on the offensive in their response to the image of Occidentalism that the others have of the West. 2 Fundamentalism in other corners of the earth can be construed, among other things, in terms of the long-term impact of violent colonization and failures in decolonization. Under unfavorable circumstances, capitalist modernization penetrating these societies from the outside then triggers social uncertainty and cultural upheavals. On this reading, religious movements process the radical changes in social structure and cultural dissynchronies, which under conditions of an accelerated or failing modernization the individual may experience as a sense of being uprooted. What is more surprising is the political revitalization of religion at the heart of the United States, where the dynamism of modernization unfolds most successfully. Certainly, in Europe ever since the days of the French Revolution we have been aware of the power of a religious form of traditionalism that saw itself as counter-revolutionary. However, this evocation of religion as the","publication_date":{"day":null,"month":null,"year":2006,"errors":{}},"publication_name":"European Journal of Philosophy","grobid_abstract_attachment_id":85964535},"translated_abstract":null,"internal_url":"https://www.academia.edu/79148053/Religion_in_the_Public_Sphere","translated_internal_url":"","created_at":"2022-05-15T13:23:55.098-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":32963072,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":85964535,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/85964535/thumbnails/1.jpg","file_name":"j.1468-0378.2006.00241.x.pdf","download_url":"https://www.academia.edu/attachments/85964535/download_file","bulk_download_file_name":"Religion_in_the_Public_Sphere.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/85964535/j.1468-0378.2006.00241.x-libre.pdf?1652647360=\u0026response-content-disposition=attachment%3B+filename%3DReligion_in_the_Public_Sphere.pdf\u0026Expires=1743634938\u0026Signature=a6wY3evvV9kCGMteU4Gq1pHsjDKaFU2E6VG1LJALSH8-WYfvToJsyLIG21RyYu6suVH8y7-0HRfNhKCkiFMx19tjg~abC3cbDSSb-QI00x85gKKo8pC13iHNsDhIaw6qW6D2~tiFuO2TDn6W1-0c4w--mvDN7KF1jwdsYT9AsmR5cD-8eKmL4lEVQHVr8yL8JDxwUqU~nKLyenjRU~rG6dx0T9PuPOLh7QDZfYzmrwhyAaahDXP7Er4HrK6CwoB8YEl~JRjU3qSqM2JT7FZ7mwWgNyvVHImmand2uaZmS1D9D2QZGQtRo1opCN1Yi4OiJj66EdfegZ1vu~ErNuyPaQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Religion_in_the_Public_Sphere","translated_slug":"","page_count":25,"language":"en","content_type":"Work","summary":"Religious traditions and communities of faith have gained a new, hitherto unexpected political importance since the epochmaking change of 1989-90. 1 Needless to say, what initially spring to mind are the variants of religious fundamentalism that we face not only in the Middle East, but also in Africa, Southeast Asia, and in the Indian subcontinent. They often lock into national and ethnic conflicts, and today also form the seedbed for the decentralized form of terrorism that operates globally and is directed against the perceived insults and injuries caused by a superior Western civilization. There are other symptoms, too. For example, in Iran the protest against a corrupt regime set in place and supported by the West has given rise to a veritable rule of priests that serves other movements as a model to follow. In several Muslim countries, and in Israel as well, religious family law is either an alternative or a substitute for secular civil law. And in Afghanistan (and soon in Iraq), the application of a more or less liberal constitution must be limited by its compatibility with the Sharia. Likewise, religious conflicts are squeezing their way into the international arena. The hopes associated with the political agenda of multiple modernities are fueled by the cultural self-confidence of those world religions that to this very day unmistakably shape the physiognomy of the major civilizations. And on the Western side of the fence, the perception of international relations has changed in light of the fears of a 'clash of civilizations'-'the axis of evil' is merely one prominent example of this. Even Western intellectuals, to date self-critical in this regard, are starting to go on the offensive in their response to the image of Occidentalism that the others have of the West. 2 Fundamentalism in other corners of the earth can be construed, among other things, in terms of the long-term impact of violent colonization and failures in decolonization. Under unfavorable circumstances, capitalist modernization penetrating these societies from the outside then triggers social uncertainty and cultural upheavals. On this reading, religious movements process the radical changes in social structure and cultural dissynchronies, which under conditions of an accelerated or failing modernization the individual may experience as a sense of being uprooted. What is more surprising is the political revitalization of religion at the heart of the United States, where the dynamism of modernization unfolds most successfully. Certainly, in Europe ever since the days of the French Revolution we have been aware of the power of a religious form of traditionalism that saw itself as counter-revolutionary. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-35213664-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="14067685"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/14067685/Ulrich_Becks_Cosmopolitanism"><img alt="Research paper thumbnail of Ulrich Beck's Cosmopolitanism" class="work-thumbnail" src="https://attachments.academia-assets.com/38194521/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/14067685/Ulrich_Becks_Cosmopolitanism">Ulrich Beck's Cosmopolitanism</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The German sociologist, Ulrich Beck, has made key contributions to ideas of how to understand the...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The German sociologist, Ulrich Beck, has made key contributions to ideas of how to understand the global in recent times. His understanding of cosmopolitanism is rooted in how current academic discourse is concerned with theorising about the organisation and reconstruction of social and cultural life within a global framework. This essay seeks to address the cosmopolitan nature of Beck’s ‘Cosmopolitanism’.  In other words, how cosmopolitan is Beck’s ‘Cosmopolitanism’? The recent rise of postcolonial discourse has raised a number of objections to the way in which academia understands the cultures and histories of the ‘Other’ (Chakrabarty 1992). These objections point to the inadequacy of ‘European’ categories in understanding the ‘Other’. Beck’s cosmopolitanism seeks to redress this inadequacy, but, as I shall argue below, he falls short in his remedial process and is guilty of the very same inadequacy that he seeks to amend.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4407c70c58dc60f1d06c9a032af558ba" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38194521,"asset_id":14067685,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38194521/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="14067685"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="14067685"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14067685; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14067685]").text(description); $(".js-view-count[data-work-id=14067685]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14067685; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14067685']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4407c70c58dc60f1d06c9a032af558ba" } } $('.js-work-strip[data-work-id=14067685]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14067685,"title":"Ulrich Beck's Cosmopolitanism","translated_title":"","metadata":{"abstract":"The German sociologist, Ulrich Beck, has made key contributions to ideas of how to understand the global in recent times. His understanding of cosmopolitanism is rooted in how current academic discourse is concerned with theorising about the organisation and reconstruction of social and cultural life within a global framework. This essay seeks to address the cosmopolitan nature of Beck’s ‘Cosmopolitanism’. In other words, how cosmopolitan is Beck’s ‘Cosmopolitanism’? The recent rise of postcolonial discourse has raised a number of objections to the way in which academia understands the cultures and histories of the ‘Other’ (Chakrabarty 1992). These objections point to the inadequacy of ‘European’ categories in understanding the ‘Other’. Beck’s cosmopolitanism seeks to redress this inadequacy, but, as I shall argue below, he falls short in his remedial process and is guilty of the very same inadequacy that he seeks to amend. "},"translated_abstract":"The German sociologist, Ulrich Beck, has made key contributions to ideas of how to understand the global in recent times. His understanding of cosmopolitanism is rooted in how current academic discourse is concerned with theorising about the organisation and reconstruction of social and cultural life within a global framework. This essay seeks to address the cosmopolitan nature of Beck’s ‘Cosmopolitanism’. In other words, how cosmopolitan is Beck’s ‘Cosmopolitanism’? The recent rise of postcolonial discourse has raised a number of objections to the way in which academia understands the cultures and histories of the ‘Other’ (Chakrabarty 1992). These objections point to the inadequacy of ‘European’ categories in understanding the ‘Other’. Beck’s cosmopolitanism seeks to redress this inadequacy, but, as I shall argue below, he falls short in his remedial process and is guilty of the very same inadequacy that he seeks to amend. ","internal_url":"https://www.academia.edu/14067685/Ulrich_Becks_Cosmopolitanism","translated_internal_url":"","created_at":"2015-07-15T02:29:11.091-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":32963072,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":38194521,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/38194521/thumbnails/1.jpg","file_name":"How_cosmopolitan_is_Ulrich_Beck-bib.pdf","download_url":"https://www.academia.edu/attachments/38194521/download_file","bulk_download_file_name":"Ulrich_Becks_Cosmopolitanism.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/38194521/How_cosmopolitan_is_Ulrich_Beck-bib-libre.pdf?1436956221=\u0026response-content-disposition=attachment%3B+filename%3DUlrich_Becks_Cosmopolitanism.pdf\u0026Expires=1743634938\u0026Signature=bwBccJ-LXsZBZWQmOiPsrGxtRZ5NKlT7-DD7kQimD7Nnptb-ub43taSVhA~0kL6mtvq56utwRLa6cpdxJljMQFae0xIVmTYLf9gPO8NmMAQiH28WOfSMPCofyfBOA~0Tjq4Y5sSEuRCvrLS5r4KaXPq~y3fcXUEE3LjNUjGYK7u5zG4g5vaDRVjKaL31gsc~H4WMAWupeqPWVSbnNT7H7AfoPcjl684rhtjjdc8DeJqiYsqLP4hd0t5H0wPTHXDy0te-HK1MZIrHFpPshbXXjQmWf6nytPjxUCtuBZOpvBq50jD~w06R2xA9-3Vue2uQV0ef91TzElWtUwJyoG1NZA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Ulrich_Becks_Cosmopolitanism","translated_slug":"","page_count":22,"language":"en","content_type":"Work","summary":"The German sociologist, Ulrich Beck, has made key contributions to ideas of how to understand the global in recent times. His understanding of cosmopolitanism is rooted in how current academic discourse is concerned with theorising about the organisation and reconstruction of social and cultural life within a global framework. This essay seeks to address the cosmopolitan nature of Beck’s ‘Cosmopolitanism’. In other words, how cosmopolitan is Beck’s ‘Cosmopolitanism’? The recent rise of postcolonial discourse has raised a number of objections to the way in which academia understands the cultures and histories of the ‘Other’ (Chakrabarty 1992). These objections point to the inadequacy of ‘European’ categories in understanding the ‘Other’. Beck’s cosmopolitanism seeks to redress this inadequacy, but, as I shall argue below, he falls short in his remedial process and is guilty of the very same inadequacy that he seeks to amend. 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Right from the out...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper tackles Habermas' article entitled 'Religion in the Public Sphere'. Right from the outset of his career, Habermas has dealt with the role of the ‘public sphere’ in a deliberative democracy and it is from this perspective that Habermas engages with religion. Habermas insists on the need to translate religious language into secular terms and thus make them accessible to all; religious and secular people alike. This context lays the foundation of a postsecular concept that maintains that society accept that religion will continue to exist and should engage with it in a vibrant and dynamic way that produces constructive dialogue.I will call for a re-examination of the condition of institutional translation proviso that supposedly removes the accusation of placing an asymmetrical burden on religious citizens?; And will call for a re-evaluation of the religious realm that transcends the public sphere principles of reason, justice, equality and freedom.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="55f6bdde3c5de08bffee24b1cf0d660c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38194435,"asset_id":14067470,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38194435/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="14067470"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="14067470"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14067470; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14067470]").text(description); $(".js-view-count[data-work-id=14067470]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14067470; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14067470']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "55f6bdde3c5de08bffee24b1cf0d660c" } } $('.js-work-strip[data-work-id=14067470]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14067470,"title":"Religion in the Public Sphere","translated_title":"","metadata":{"abstract":"This paper tackles Habermas' article entitled 'Religion in the Public Sphere'. 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This context lays the foundation of a postsecular concept that maintains that society accept that religion will continue to exist and should engage with it in a vibrant and dynamic way that produces constructive dialogue.I will call for a re-examination of the condition of institutional translation proviso that supposedly removes the accusation of placing an asymmetrical burden on religious citizens?; And will call for a re-evaluation of the religious realm that transcends the public sphere principles of reason, justice, equality and freedom.","ai_title_tag":"Reassessing Religion's Role in Public Discourse"},"translated_abstract":"This paper tackles Habermas' article entitled 'Religion in the Public Sphere'. Right from the outset of his career, Habermas has dealt with the role of the ‘public sphere’ in a deliberative democracy and it is from this perspective that Habermas engages with religion. 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Right from the outset of his career, Habermas has dealt with the role of the ‘public sphere’ in a deliberative democracy and it is from this perspective that Habermas engages with religion. Habermas insists on the need to translate religious language into secular terms and thus make them accessible to all; religious and secular people alike. This context lays the foundation of a postsecular concept that maintains that society accept that religion will continue to exist and should engage with it in a vibrant and dynamic way that produces constructive dialogue.I will call for a re-examination of the condition of institutional translation proviso that supposedly removes the accusation of placing an asymmetrical burden on religious citizens?; And will call for a re-evaluation of the religious realm that transcends the public sphere principles of reason, justice, equality and freedom.","owner":{"id":32963072,"first_name":"Shazad","middle_initials":"","last_name":"Khan","page_name":"ShazadKhan","domain_name":"bham","created_at":"2015-07-10T08:07:11.512-07:00","display_name":"Shazad Khan","url":"https://bham.academia.edu/ShazadKhan"},"attachments":[{"id":38194435,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/38194435/thumbnails/1.jpg","file_name":"Religion_in_the_Public_Sphere-PDF.pdf","download_url":"https://www.academia.edu/attachments/38194435/download_file","bulk_download_file_name":"Religion_in_the_Public_Sphere.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/38194435/Religion_in_the_Public_Sphere-PDF-libre.pdf?1436952233=\u0026response-content-disposition=attachment%3B+filename%3DReligion_in_the_Public_Sphere.pdf\u0026Expires=1743634938\u0026Signature=c78FjfyZGrEP-1PgM0atKCHlZjjXxyBAMSOamJpkdFInjMLPAa5wr3l9c1DiMEEveoNyDyQa~5jHS5nFhwOhbv3tXToZw3lpPUzyg1qvPOLB3Tcf7FVhfJcJyGQiVqdxdPjggU9i4y7vXB8XsQ3IRFvGVv1vbYgzUfZB28sE9ZeLRwSENjnWDAUyabNZxyBp1JgDf~ie0o3jBc9n0ByfV7MccFBVFq1kzbwePIvWG3xAn9MxYb-3PE4me7V2tW2ulTrZ2BJx77H5jvIwvBdAcUchsZft-81sz5lRMY~3wYBYBJPOQ~5-e2Syz2Ukzb633NgHC6-4dC~41q-wGPNOZw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":209,"name":"Social Theory","url":"https://www.academia.edu/Documents/in/Social_Theory"},{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory"},{"id":22769,"name":"Postsecularism (Sociology)","url":"https://www.academia.edu/Documents/in/Postsecularism_Sociology_"},{"id":251653,"name":"Postsecular theory","url":"https://www.academia.edu/Documents/in/Postsecular_theory"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-14067470-figures'); } }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Drafts" id="Drafts"><h3 class="profile--tab_heading_container">Drafts by Shazad Khan</h3></div><div class="js-work-strip profile--work_container" data-work-id="99922114"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/99922114/Draft_Research_Proposal"><img alt="Research paper thumbnail of Draft Research Proposal" class="work-thumbnail" src="https://attachments.academia-assets.com/100882585/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/99922114/Draft_Research_Proposal">Draft Research Proposal</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Current academic discourse has begun to shed light on a hitherto under-researched area of Islamic...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Current academic discourse has begun to shed light on a hitherto under-researched area of Islamic studies which traces its origins to present day Uzbekistan and is named after its founder Abū Manṣūr al-Maturīdī (d.333/944). This illustrates academia's increasing interest into this theological school. Yet, we find that research on subsequent generations of Maturidite scholars not only lacking (Rudolph, 2015), but also the focus has been primarily on Samarkand and its proximate regions. Little, if any at all, study has emerged on Māturīdī scholastic theology as it emerged outside the Trans-Oxus region.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="40ca7a0ad6b5551a00fa03852f0d65c3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":100882585,"asset_id":99922114,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/100882585/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="99922114"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="99922114"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 99922114; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=99922114]").text(description); $(".js-view-count[data-work-id=99922114]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 99922114; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='99922114']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "40ca7a0ad6b5551a00fa03852f0d65c3" } } $('.js-work-strip[data-work-id=99922114]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":99922114,"title":"Draft Research Proposal","translated_title":"","metadata":{"abstract":"Current academic discourse has begun to shed light on a hitherto under-researched area of Islamic studies which traces its origins to present day Uzbekistan and is named after its founder Abū Manṣūr al-Maturīdī (d.333/944). This illustrates academia's increasing interest into this theological school. Yet, we find that research on subsequent generations of Maturidite scholars not only lacking (Rudolph, 2015), but also the focus has been primarily on Samarkand and its proximate regions. Little, if any at all, study has emerged on Māturīdī scholastic theology as it emerged outside the Trans-Oxus region."},"translated_abstract":"Current academic discourse has begun to shed light on a hitherto under-researched area of Islamic studies which traces its origins to present day Uzbekistan and is named after its founder Abū Manṣūr al-Maturīdī (d.333/944). This illustrates academia's increasing interest into this theological school. Yet, we find that research on subsequent generations of Maturidite scholars not only lacking (Rudolph, 2015), but also the focus has been primarily on Samarkand and its proximate regions. Little, if any at all, study has emerged on Māturīdī scholastic theology as it emerged outside the Trans-Oxus region.","internal_url":"https://www.academia.edu/99922114/Draft_Research_Proposal","translated_internal_url":"","created_at":"2023-04-09T08:49:38.351-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":32963072,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":100882585,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/100882585/thumbnails/1.jpg","file_name":"Nanotwi_Research_Proposal.pdf","download_url":"https://www.academia.edu/attachments/100882585/download_file","bulk_download_file_name":"Draft_Research_Proposal.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/100882585/Nanotwi_Research_Proposal-libre.pdf?1681055406=\u0026response-content-disposition=attachment%3B+filename%3DDraft_Research_Proposal.pdf\u0026Expires=1743634938\u0026Signature=Nz~IwZomvPgGXT-Qu22d0g4EQlBvZ9CO0FncPfT-XM8ethTRLKi9s~X5DRpyZwqHN4ItWWO1YBAnKYLmEw0HMKA2zHTzAmS2EyNLi3-urQynu323VDH6-pufOYD2Y6ItSXi8grDnfrjOmjcKqsIxDz7WPvm7vGnojaKuVdr3s6nGnX61cq4Cgjl~DFh-j2yMEa1I8~AmFjZMmYQNRAiCB2CZXaZNHYYa1zwFOfOxqcDihlMo67uBqqzv3bmpkXPjgEP3ITWcweqV98yeMazGPtZS7UO83EyP0yHs9u8vb5xVFUTIZDr5vZy2IlyRJspQAAi2OMj4mv3vJiSbNsd-fg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Draft_Research_Proposal","translated_slug":"","page_count":5,"language":"en","content_type":"Work","summary":"Current academic discourse has begun to shed light on a hitherto under-researched area of Islamic studies which traces its origins to present day Uzbekistan and is named after its founder Abū Manṣūr al-Maturīdī (d.333/944). This illustrates academia's increasing interest into this theological school. Yet, we find that research on subsequent generations of Maturidite scholars not only lacking (Rudolph, 2015), but also the focus has been primarily on Samarkand and its proximate regions. Little, if any at all, study has emerged on Māturīdī scholastic theology as it emerged outside the Trans-Oxus region.","owner":{"id":32963072,"first_name":"Shazad","middle_initials":"","last_name":"Khan","page_name":"ShazadKhan","domain_name":"bham","created_at":"2015-07-10T08:07:11.512-07:00","display_name":"Shazad Khan","url":"https://bham.academia.edu/ShazadKhan"},"attachments":[{"id":100882585,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/100882585/thumbnails/1.jpg","file_name":"Nanotwi_Research_Proposal.pdf","download_url":"https://www.academia.edu/attachments/100882585/download_file","bulk_download_file_name":"Draft_Research_Proposal.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/100882585/Nanotwi_Research_Proposal-libre.pdf?1681055406=\u0026response-content-disposition=attachment%3B+filename%3DDraft_Research_Proposal.pdf\u0026Expires=1743634938\u0026Signature=Nz~IwZomvPgGXT-Qu22d0g4EQlBvZ9CO0FncPfT-XM8ethTRLKi9s~X5DRpyZwqHN4ItWWO1YBAnKYLmEw0HMKA2zHTzAmS2EyNLi3-urQynu323VDH6-pufOYD2Y6ItSXi8grDnfrjOmjcKqsIxDz7WPvm7vGnojaKuVdr3s6nGnX61cq4Cgjl~DFh-j2yMEa1I8~AmFjZMmYQNRAiCB2CZXaZNHYYa1zwFOfOxqcDihlMo67uBqqzv3bmpkXPjgEP3ITWcweqV98yeMazGPtZS7UO83EyP0yHs9u8vb5xVFUTIZDr5vZy2IlyRJspQAAi2OMj4mv3vJiSbNsd-fg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5675,"name":"Kalam (Islamic Theology)","url":"https://www.academia.edu/Documents/in/Kalam_Islamic_Theology_"},{"id":88034,"name":"Al-Maturidi","url":"https://www.academia.edu/Documents/in/Al-Maturidi"},{"id":230355,"name":"Maturidism","url":"https://www.academia.edu/Documents/in/Maturidism"},{"id":314293,"name":"al-Maturidiyya: Hanafita Kalam School","url":"https://www.academia.edu/Documents/in/al-Maturidiyya_Hanafita_Kalam_School"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-99922114-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="86075318"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/86075318/%D8%A7%D9%84%D9%88%D8%A7%D8%AC_%D9%88_%D8%A7%D9%84%D9%81%D8%B1%D8%A7%D8%A6%D8%B6_%D8%B3%D8%A7%D8%AF_%D8%B9%D9%86%D8%AF_%D8%A8%D8%A7%D8%AA_%D8%AA_%D8%A7%D9%84%D8%AD%D9%86%D9%81%D9%8A%D8%A9_%D9%86%D8%A7"><img alt="Research paper thumbnail of الواج‬ ‫و‬ ‫الفرائض‬ ‫ساد‬ ‫عند‬ ‫بات‬ ‫ت‬ ‫الحنفية‬ ‫نا" class="work-thumbnail" src="https://attachments.academia-assets.com/90609297/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/86075318/%D8%A7%D9%84%D9%88%D8%A7%D8%AC_%D9%88_%D8%A7%D9%84%D9%81%D8%B1%D8%A7%D8%A6%D8%B6_%D8%B3%D8%A7%D8%AF_%D8%B9%D9%86%D8%AF_%D8%A8%D8%A7%D8%AA_%D8%AA_%D8%A7%D9%84%D8%AD%D9%86%D9%81%D9%8A%D8%A9_%D9%86%D8%A7">الواج‬ ‫و‬ ‫الفرائض‬ ‫ساد‬ ‫عند‬ ‫بات‬ ‫ت‬ ‫الحنفية‬ ‫نا</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Nannotwi's Applying Aristotelian Logic to Hanafi Fiqh (Arabic)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="af62127249fffc5be7deb9a762944ca6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":90609297,"asset_id":86075318,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/90609297/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="86075318"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="86075318"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 86075318; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-79098861-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="49030992"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/49030992/UoB_BIA_BALEAP_PIM_FINAL_Proposal_Form_Shazad_Khan"><img alt="Research paper thumbnail of UoB BIA BALEAP PIM FINAL Proposal Form Shazad Khan" class="work-thumbnail" src="https://attachments.academia-assets.com/67415105/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49030992/UoB_BIA_BALEAP_PIM_FINAL_Proposal_Form_Shazad_Khan">UoB BIA BALEAP PIM FINAL Proposal Form Shazad Khan</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Assessing the assessors: reviewing assessment practices in (and beyond) EAP</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="09205c12c22e2cde185787826922428c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67415105,"asset_id":49030992,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67415105/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49030992"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49030992"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49030992; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-49030992-figures'); } }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Conference Presentations" id="Conference Presentations"><h3 class="profile--tab_heading_container">Conference Presentations by Shazad Khan</h3></div><div class="js-work-strip profile--work_container" data-work-id="49030968"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/49030968/Ibn_Salah"><img alt="Research paper thumbnail of Ibn Salah" class="work-thumbnail" src="https://attachments.academia-assets.com/67415083/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49030968/Ibn_Salah">Ibn Salah</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Ibn Salah's Seven-Fold Division of Sahih Hadiths</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c3b0b2d68c9bd5c9d309d8582ee25910" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67415083,"asset_id":49030968,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67415083/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49030968"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49030968"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49030968; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-49030968-figures'); } }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="3223846" id="papers"><div class="js-work-strip profile--work_container" data-work-id="79148053"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/79148053/Religion_in_the_Public_Sphere"><img alt="Research paper thumbnail of Religion in the Public Sphere" class="work-thumbnail" src="https://attachments.academia-assets.com/85964535/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/79148053/Religion_in_the_Public_Sphere">Religion in the Public Sphere</a></div><div class="wp-workCard_item"><span>European Journal of Philosophy</span><span>, 2006</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Religious traditions and communities of faith have gained a new, hitherto unexpected political im...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Religious traditions and communities of faith have gained a new, hitherto unexpected political importance since the epochmaking change of 1989-90. 1 Needless to say, what initially spring to mind are the variants of religious fundamentalism that we face not only in the Middle East, but also in Africa, Southeast Asia, and in the Indian subcontinent. They often lock into national and ethnic conflicts, and today also form the seedbed for the decentralized form of terrorism that operates globally and is directed against the perceived insults and injuries caused by a superior Western civilization. There are other symptoms, too. For example, in Iran the protest against a corrupt regime set in place and supported by the West has given rise to a veritable rule of priests that serves other movements as a model to follow. In several Muslim countries, and in Israel as well, religious family law is either an alternative or a substitute for secular civil law. And in Afghanistan (and soon in Iraq), the application of a more or less liberal constitution must be limited by its compatibility with the Sharia. Likewise, religious conflicts are squeezing their way into the international arena. The hopes associated with the political agenda of multiple modernities are fueled by the cultural self-confidence of those world religions that to this very day unmistakably shape the physiognomy of the major civilizations. And on the Western side of the fence, the perception of international relations has changed in light of the fears of a 'clash of civilizations'-'the axis of evil' is merely one prominent example of this. Even Western intellectuals, to date self-critical in this regard, are starting to go on the offensive in their response to the image of Occidentalism that the others have of the West. 2 Fundamentalism in other corners of the earth can be construed, among other things, in terms of the long-term impact of violent colonization and failures in decolonization. Under unfavorable circumstances, capitalist modernization penetrating these societies from the outside then triggers social uncertainty and cultural upheavals. On this reading, religious movements process the radical changes in social structure and cultural dissynchronies, which under conditions of an accelerated or failing modernization the individual may experience as a sense of being uprooted. What is more surprising is the political revitalization of religion at the heart of the United States, where the dynamism of modernization unfolds most successfully. Certainly, in Europe ever since the days of the French Revolution we have been aware of the power of a religious form of traditionalism that saw itself as counter-revolutionary. However, this evocation of religion as the</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3764a632eacbea2507ed46cdbfc00c4e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":85964535,"asset_id":79148053,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/85964535/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="79148053"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="79148053"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 79148053; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=79148053]").text(description); $(".js-view-count[data-work-id=79148053]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 79148053; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='79148053']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3764a632eacbea2507ed46cdbfc00c4e" } } $('.js-work-strip[data-work-id=79148053]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":79148053,"title":"Religion in the Public Sphere","translated_title":"","metadata":{"publisher":"Wiley-Blackwell","grobid_abstract":"Religious traditions and communities of faith have gained a new, hitherto unexpected political importance since the epochmaking change of 1989-90. 1 Needless to say, what initially spring to mind are the variants of religious fundamentalism that we face not only in the Middle East, but also in Africa, Southeast Asia, and in the Indian subcontinent. They often lock into national and ethnic conflicts, and today also form the seedbed for the decentralized form of terrorism that operates globally and is directed against the perceived insults and injuries caused by a superior Western civilization. There are other symptoms, too. For example, in Iran the protest against a corrupt regime set in place and supported by the West has given rise to a veritable rule of priests that serves other movements as a model to follow. In several Muslim countries, and in Israel as well, religious family law is either an alternative or a substitute for secular civil law. And in Afghanistan (and soon in Iraq), the application of a more or less liberal constitution must be limited by its compatibility with the Sharia. Likewise, religious conflicts are squeezing their way into the international arena. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-35213664-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="14067685"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/14067685/Ulrich_Becks_Cosmopolitanism"><img alt="Research paper thumbnail of Ulrich Beck's Cosmopolitanism" class="work-thumbnail" src="https://attachments.academia-assets.com/38194521/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/14067685/Ulrich_Becks_Cosmopolitanism">Ulrich Beck's Cosmopolitanism</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The German sociologist, Ulrich Beck, has made key contributions to ideas of how to understand the...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The German sociologist, Ulrich Beck, has made key contributions to ideas of how to understand the global in recent times. His understanding of cosmopolitanism is rooted in how current academic discourse is concerned with theorising about the organisation and reconstruction of social and cultural life within a global framework. This essay seeks to address the cosmopolitan nature of Beck’s ‘Cosmopolitanism’.  In other words, how cosmopolitan is Beck’s ‘Cosmopolitanism’? The recent rise of postcolonial discourse has raised a number of objections to the way in which academia understands the cultures and histories of the ‘Other’ (Chakrabarty 1992). These objections point to the inadequacy of ‘European’ categories in understanding the ‘Other’. Beck’s cosmopolitanism seeks to redress this inadequacy, but, as I shall argue below, he falls short in his remedial process and is guilty of the very same inadequacy that he seeks to amend.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4407c70c58dc60f1d06c9a032af558ba" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38194521,"asset_id":14067685,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38194521/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="14067685"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="14067685"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14067685; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14067685]").text(description); $(".js-view-count[data-work-id=14067685]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14067685; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14067685']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4407c70c58dc60f1d06c9a032af558ba" } } $('.js-work-strip[data-work-id=14067685]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14067685,"title":"Ulrich Beck's Cosmopolitanism","translated_title":"","metadata":{"abstract":"The German sociologist, Ulrich Beck, has made key contributions to ideas of how to understand the global in recent times. His understanding of cosmopolitanism is rooted in how current academic discourse is concerned with theorising about the organisation and reconstruction of social and cultural life within a global framework. This essay seeks to address the cosmopolitan nature of Beck’s ‘Cosmopolitanism’. In other words, how cosmopolitan is Beck’s ‘Cosmopolitanism’? The recent rise of postcolonial discourse has raised a number of objections to the way in which academia understands the cultures and histories of the ‘Other’ (Chakrabarty 1992). These objections point to the inadequacy of ‘European’ categories in understanding the ‘Other’. Beck’s cosmopolitanism seeks to redress this inadequacy, but, as I shall argue below, he falls short in his remedial process and is guilty of the very same inadequacy that he seeks to amend. "},"translated_abstract":"The German sociologist, Ulrich Beck, has made key contributions to ideas of how to understand the global in recent times. His understanding of cosmopolitanism is rooted in how current academic discourse is concerned with theorising about the organisation and reconstruction of social and cultural life within a global framework. This essay seeks to address the cosmopolitan nature of Beck’s ‘Cosmopolitanism’. In other words, how cosmopolitan is Beck’s ‘Cosmopolitanism’? The recent rise of postcolonial discourse has raised a number of objections to the way in which academia understands the cultures and histories of the ‘Other’ (Chakrabarty 1992). These objections point to the inadequacy of ‘European’ categories in understanding the ‘Other’. Beck’s cosmopolitanism seeks to redress this inadequacy, but, as I shall argue below, he falls short in his remedial process and is guilty of the very same inadequacy that he seeks to amend. 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Right from the out...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper tackles Habermas' article entitled 'Religion in the Public Sphere'. Right from the outset of his career, Habermas has dealt with the role of the ‘public sphere’ in a deliberative democracy and it is from this perspective that Habermas engages with religion. Habermas insists on the need to translate religious language into secular terms and thus make them accessible to all; religious and secular people alike. This context lays the foundation of a postsecular concept that maintains that society accept that religion will continue to exist and should engage with it in a vibrant and dynamic way that produces constructive dialogue.I will call for a re-examination of the condition of institutional translation proviso that supposedly removes the accusation of placing an asymmetrical burden on religious citizens?; And will call for a re-evaluation of the religious realm that transcends the public sphere principles of reason, justice, equality and freedom.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="55f6bdde3c5de08bffee24b1cf0d660c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38194435,"asset_id":14067470,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38194435/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="14067470"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="14067470"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14067470; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14067470]").text(description); $(".js-view-count[data-work-id=14067470]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14067470; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14067470']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "55f6bdde3c5de08bffee24b1cf0d660c" } } $('.js-work-strip[data-work-id=14067470]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14067470,"title":"Religion in the Public Sphere","translated_title":"","metadata":{"abstract":"This paper tackles Habermas' article entitled 'Religion in the Public Sphere'. 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This illustrates academia's increasing interest into this theological school. Yet, we find that research on subsequent generations of Maturidite scholars not only lacking (Rudolph, 2015), but also the focus has been primarily on Samarkand and its proximate regions. Little, if any at all, study has emerged on Māturīdī scholastic theology as it emerged outside the Trans-Oxus region.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="40ca7a0ad6b5551a00fa03852f0d65c3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":100882585,"asset_id":99922114,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/100882585/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="99922114"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="99922114"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 99922114; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=99922114]").text(description); $(".js-view-count[data-work-id=99922114]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 99922114; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='99922114']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "40ca7a0ad6b5551a00fa03852f0d65c3" } } $('.js-work-strip[data-work-id=99922114]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":99922114,"title":"Draft Research Proposal","translated_title":"","metadata":{"abstract":"Current academic discourse has begun to shed light on a hitherto under-researched area of Islamic studies which traces its origins to present day Uzbekistan and is named after its founder Abū Manṣūr al-Maturīdī (d.333/944). 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This illustrates academia's increasing interest into this theological school. Yet, we find that research on subsequent generations of Maturidite scholars not only lacking (Rudolph, 2015), but also the focus has been primarily on Samarkand and its proximate regions. 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