In Russian Orthodoxy and Secularism, Kristina Stoeckl surveys the ways in which the Russian Orthodox Church has negotiated its relationship with the secular state, with other religions, and with Western modernity from its beginnings until the present.
Starting with a definition of political modernity from the angle of its greatest trial, namely totalitarianism, this study pursues two questions: How to conceptualize community after the experience of totalitarianism? And, what can the Eastern Orthodox intellectual tradition contribute to this debate? In both parts of Europe, totalitarianism raised the same political philosophical challenge: How to conceptualize the relationship between the individual and community in the light of the absolute communization of society and the simultaneous absolute atomization of individuals which totalitarianism had brought about? In contemporary Western political philosophy, the reflection upon this experience has taken three principled directions: the unequivocal embrace and conceptual elaboration of liberalism for which the works of John Rawls and Jürgen Habermas are exemplary, the communitarian critique of liberalism for which the works of Charles Taylor and Alasdair MacIntyre are representative, and the postmodern critique which, most clearly expressed in the works of Jean-Luc Nancy, ties the question of community back to the singular human being. In the present study, I add to these three approaches a viewpoint which challenges the limits of all of them. Focusing on the works of Sergej Horužij and Christos Yannaras, I demonstrate how these authors, while accepting the lesson of totalitarianism, seek foundations for their conceptualization of community and human subjectivity in the spiritual and intellectual tradition of Eastern Christianity. My aim is to re-think the political problematic of modernity from the East and beyond liberal, communitarian and postmodern political philosophy in order to extend the interpretative space of political modernity, to sharpen the problematic of community and the human subject after the experience of totalitarianism, and to single out those elements which are especially pertinent for a post-totalitarian philosophy of community: the quality of freedom, the role of practices, and the meaning of tradition.
This book examines the key 2008 publication of the Russian Orthodox Church on human dignity, freedom, and rights. It considers how the document was formed, charting the development over time of the Russian Orthodox Church's views on human rights. It analyzes the detail of the document, and assesses the practical and political impact inside the Church, at the national level and in the international arena. Overall, it shows how the attitude of the Russian Orthodox Church has shifted from outright hostility towards individual human rights to the advocacy of "traditional values.
The Moralist International analyzes the role of the Russian Orthodox Church and the Russian state in the global culture wars over gender and reproductive rights and religious freedom. It shows how the Russian Orthodox Church in the past thirty years first acquired knowledge about the dynamics, issues, and strategies of Right- Wing Christian groups; how the Moscow Patriarchate has shaped its traditionalist agenda accordingly; and how the close alliance between church and state has turned Russia into a norm entrepreneur for international moral conservativism. Including detailed case studies of the World Congress of Families, anti-abortion activism, and the global homeschooling movement, the book identifies the key factors, causes, and actors of this process. Kristina Stoeckl and Dmitry Uzlaner then develop the concept of conservative aggiornamento to describe Russian traditionalism as the result of conservative religious modernization and the globalization of Christian social conservatism. The Moralist International continues a line of research on the globalization of the culture wars that challenges the widespread perception that it is only progressive actors who use the international human rights regime to achieve their goals by demonstrating that conservative actors do the same. The book offers a new, original perspective that firmly embeds the conservative turn of post-Soviet Russia in the transnational dynamics of the global culture wars. The Moralist International is available from the publisher on an open-access basis.
Engaging with the idea that the world reveals not one, but many routes to modernity, this volume explores the role of religion in the emergence of multiple forms of modernity, which evolve according to specific cultural conditions and interpretations of the 'modern project'. It draws upon case study material from Africa, The Middle East, Russia and South America to examine the question of whether modernity, democracy and secularism are universalistic concepts or are, on the contrary, unique to Western civilization, whilst considering the relationship of postsecularism to the varied paths of modern development. Drawing together work from leading social theorists, this critical theoretical contribution to current debates will appeal to sociologists, social theorists and political scientists, with interests in religion, secularization and postsecularization theory and transitions to modernity in the contemporary globalized world.
In Russian Orthodoxy and Secularism, Kristina Stoeckl surveys the ways in which the Russian Orthodox Church has negotiated its relationship with the secular state, with other religions, and with Western modernity from its beginnings until the present.
This book examines the key 2008 publication of the Russian Orthodox Church on human dignity, freedom, and rights. It considers how the document was formed, charting the development over time of the Russian Orthodox Church's views on human rights. It analyzes the detail of the document, and assesses the practical and political impact inside the Church, at the national level and in the international arena. Overall, it shows how the attitude of the Russian Orthodox Church has shifted from outright hostility towards individual human rights to the advocacy of "traditional values.
Starting with a definition of political modernity from the angle of its greatest trial, namely totalitarianism, this study pursues two questions: How to conceptualize community after the experience of totalitarianism? And, what can the Eastern Orthodox intellectual tradition contribute to this debate? In both parts of Europe, totalitarianism raised the same political philosophical challenge: How to conceptualize the relationship between the individual and community in the light of the absolute communization of society and the simultaneous absolute atomization of individuals which totalitarianism had brought about? In contemporary Western political philosophy, the reflection upon this experience has taken three principled directions: the unequivocal embrace and conceptual elaboration of liberalism for which the works of John Rawls and Jürgen Habermas are exemplary, the communitarian critique of liberalism for which the works of Charles Taylor and Alasdair MacIntyre are representative, and the postmodern critique which, most clearly expressed in the works of Jean-Luc Nancy, ties the question of community back to the singular human being. In the present study, I add to these three approaches a viewpoint which challenges the limits of all of them. Focusing on the works of Sergej Horužij and Christos Yannaras, I demonstrate how these authors, while accepting the lesson of totalitarianism, seek foundations for their conceptualization of community and human subjectivity in the spiritual and intellectual tradition of Eastern Christianity. My aim is to re-think the political problematic of modernity from the East and beyond liberal, communitarian and postmodern political philosophy in order to extend the interpretative space of political modernity, to sharpen the problematic of community and the human subject after the experience of totalitarianism, and to single out those elements which are especially pertinent for a post-totalitarian philosophy of community: the quality of freedom, the role of practices, and the meaning of tradition.
Engaging with the idea that the world reveals not one, but many routes to modernity, this volume explores the role of religion in the emergence of multiple forms of modernity, which evolve according to specific cultural conditions and interpretations of the 'modern project'. It draws upon case study material from Africa, The Middle East, Russia and South America to examine the question of whether modernity, democracy and secularism are universalistic concepts or are, on the contrary, unique to Western civilization, whilst considering the relationship of postsecularism to the varied paths of modern development. Drawing together work from leading social theorists, this critical theoretical contribution to current debates will appeal to sociologists, social theorists and political scientists, with interests in religion, secularization and postsecularization theory and transitions to modernity in the contemporary globalized world.
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