Download After Secularism: Rethinking Religion in Global Politics by Erin K. Wilson (auth.) PDF

By Erin K. Wilson (auth.)

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It highlights the complex and changing nature of secularism in part to acknowledge the depth and breadth of thinking in this area, but also to highlight the theoretical and ideological nature of secularism as it has manifested within 28 Subordinating Religion 29 International Relations and the social sciences more broadly. Secularism is not objective truth but is a series of assumptions and ‘truth claims’ (Freeden 2003; Steger 2008: 211) that seek to decontest the nature of social and political reality.

T]he state excludes religion from the public sphere and plays an “assertive” role as the agent of a social engineering project that confines religion to the private domain’ (Kuru 2007: 571). Judeo-Christian or passive secularism ‘does not attempt to expel religion, or at least Judeo-Christianity, from public life’ (Hurd 2008: 5–6), but rather ‘requires that the secular state play a “passive” role Subordinating Religion 31 in avoiding the establishment of any religions, allow[ing] for the public visibility of religion’ (Kuru 2007: 571).

The US is also a suitable state for a case study because it is the preeminent Western state in world politics, despite recent questions raised about its power and influence as a result of the global financial crisis (Drezner 2009). For the majority of the time in which International Relations has existed as a field of study, the most powerful Western state has been the US. 9 Thus the relationship between US politics and religion has a significant impact on how the relationship between religion and Western and global politics is viewed.

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