Nancy Cartwright has a reputation as an opponent of realism, a reputation which is based on her notorious claim that the way in which the fundamental laws of physics are used in explanation argues for their falsehood (Cartwright 1983). In a recent paper, Cartwright has made it clear that she no longer sees the principal arguments in the book in which she presented that claim, How the Laws of Physics Lie (henceforth How the Laws) as objections to realism itself, but as objections to a doctrine that she understands to be a common fellow-traveller with realism, which she refers to as fundamentalism.
Unmasking the Enemy
/Western/secular) world and its ideology of resistance to “corrupted” modernism, dominated the local religious landscape and became a fast-growing church there. To answer what made possible the rise of Christian fundamentalism in the Nenets tundra, this article shifts the
Hindu Mobilization beyond the Bourgeois Public Sphere
This article develops the notion of interconnected publics as a means to understand better both the escalation of Hindu political activism in the 1990s in India and its subsequent waning in the new millennium. I argue that the prime visibility of Hindu fundamentalism in the 1990s was a result of the effective—yet tenuous—connection between various spaces for public communication. The emerging 'inter-public' effectively imbricated the private viewing of religious soap operas with public ritual and political debate to produce, for a short historical moment, the image of a vibrant, forceful, and dominant Hindu nation. The aim of this article is to contribute to Indian studies by discussing the essential, yet in the literature mostly neglected, connections between devotional practices, media Hinduism, and political mobilization. At the broader conceptual level, I argue for a theory of inter-publics that interrogates how multiple 'micropublics' link up to create tangible political effects.
Is Liberation without Freedom Possible?
-Paul Sartre, War Diaries: Notebooks from a Phony War , trans. Quintin Hoare (London: Verso, 1984), 41. 2 When we talk about Islamic fundamentalism, we do not intend to suggest that Muslims in general constitute a danger for the Western world or that they are
Ethnocentrism and the Temple Mount
permissible for Jews, accompanied by a call to every rabbi “to ascend [the site] himself and guide his congregants how to do so in accordance with all the constrictions of the Halakha” ( Inbari 2007 ). In his book Jewish Fundamentalism and the Temple Mount
In Pursuit of the New Millennium
Bruce Kapferer, Annelin Eriksen, and Kari Telle
An approach is outlined toward imaginary projections upon presents and futures at the turn of the current millennium. The religiosity or the passionate intensity of commitment to imaginary projections is stressed, particularly the way that these may give rise to innovative social and political directions especially in current globalizing circumstances. While new religions of a millenarian character are referred to, the general concern is with the form of new conceptions of political and social processes that are by no means confined to what are usually defined as religions.
Jonathan Magonet, Helen Freeman, Albert H. Friedlander, David J. Goldberg, Dow Marmur, Sanford Ragins, Sheila Shulman, and Alexandra Wright
A Survey of New Year Sermons
Meditation for Friday, September 15
Israel between Ethics and Politics
‘Truly the Times I Live in Are Dark’
We Must Not Give Up
Some Words for Erev Rosh Hashanah
After Judgement: Freedom
Pegida and the Rise of Cultural Nationalism
David N. Coury
excluding the Other. Verena Stolcke has deemed this “cultural fundamentalism,” 34 which “assumes a set of symmetric counterconcepts, that of the foreigner, the stranger, the alien as opposed to the national, the citizen.” 35 Unlike traditional racism
In 2005 Theoria 105 was themed “Fundamentalism, Authority and Globalization” and included papers by Avishai Margalit and S.N. Eisenstadt that pointed to the religious origins of modern political thought and movements. The centrality of religion in recent conflict in the world and the seeming resurgence of religious fundamentalism of all persuasions poses specific challenges to the wider project of modernity. What Eisenstadt and Margalit pointed to is that the very core of modern political thought is underpinned by religious ideas and that we need to examine more carefully the seeming clash between modern and anti-modern tendencies.
This edition of Theoria speaks to the dynamics of globalization, to the nature and scope of democracy and democratic consolidation, and to the challenge of grounding authority, both sacral and ‘secular’. These themes have become especially resonant at a historical moment when religious fundamentalism has, in the context of increasing global interconnectedness, become more ‘present’, and when capitalist modernization has come increasingly to be broadly legitimated in the language of ‘democratic consolidation’.