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Political Theology (political + theology)
Selected AbstractsInternational Law as Political Theology: How to Read Nomos der Erde?CONSTELLATIONS: AN INTERNATIONAL JOURNAL OF CRITICAL AND DEMOCRATIC THEORY, Issue 4 2004Martti Koskenniemi First page of article [source] Political Theology, Anthropomorphism, and Person-hood of the State: The Religion of IR,INTERNATIONAL POLITICAL SOCIOLOGY, Issue 3 2009Mika Luoma-aho In this article I identify international relations as a form of religion. My identification takes two epistemological paths. The first one has been cleared by political theologians such as Carl Schmitt, who teach that "secular" political ideas not only have a divine origin, but also structural identity with Christian theology. I will clear the second path with help from a cognitive theory of religion that identifies anthropomorphism as a defining criterion of religion. International relations is a religion, because it is a system of thought that takes the metaphorical image of the personified, embodied state more seriously than other, more idiosyncratic forms of anthropomorphism. What we have in academic IR is, thus, a theology that works to generalize and systematize this religious image into a disciplinary form. [source] Sovereignty, Exception, and NormJOURNAL OF LAW AND SOCIETY, Issue 1 2007Andrew Norris Carl Schmitt's Political Theology is the locus classicus of contemporary discussions of sovereignty. I argue that Schmitt's conception of sovereignty is excessively metaphysical and that it posits an incoherent 'sovereign' ability to decide what shall count as normal. Schmitt follows and radicalizes the late Bodin's claims , themselves the product of a political theology, namely, Bodin 's conversion to Judaism , regarding the necessity of an indivisible and absolute sovereignty. In each, the relation between the executive and the other parts of government is reduced to what Schmitt describes as an ,either/or.' This move is a disastrous mistake. The question is not whether exceptions and emergencies such as terrorist attacks are real, but to what extent the executive branch can rightly claim a monopoly on the ability to determine whether an exception exists, and whether its resulting actions will be permanently unchecked and unregulated. Recent work by Bruce Ackerman is a better guide in these matters than the metaphysics of either Schmitt or Bodin. [source] Political Theology and Shakespeare StudiesLITERATURE COMPASS (ELECTRONIC), Issue 1 2009Jennifer R. Rust The current focus on political theology in Shakespeare studies is largely devoted to tracing how Shakespeare's dramas illuminate the structural link between religious and political forms in both early modernity and modern liberal democracy. Critics concerned with addressing Shakespeare's engagement with political theology are also interested in how Shakespeare's portrayal of sovereign bodies in crisis constitute an early representation of ,biopolitics'. These critics draw on theorists ranging from Carl Schmitt to Giorgio Agamben to inform their analyses of the way Shakespeare dramatizes sovereignty in a ,state of emergency' in his histories and tragedies. Plays such as Richard II, Coriolanus, and Hamlet have drawn particular attention insofar as they vividly interrogate the nature of the sovereign exception and decision highlighted by theorists of political theology. While this line of criticism adds a new theoretical dimension to Shakespeare studies, it also offers the potential for remapping our understanding of the religious and political history of early modern England in its attention to the deforming pressure of religious schism on traditional structures of sovereignty. [source] Incognito Ergo Sum: Political Theology and the Metaphysics of ExistenceNEW BLACKFRIARS, Issue 961 2001Paul Fletcher First page of article [source] Political Theology, Political Religion and SecularisationPOLITICAL STUDIES REVIEW, Issue 2 2010Richard Shorten Burleigh, M. (2005) Earthly Powers: Religion and Politics in Europe from the French Revolution to the Great War. London: HarperCollins. Burleigh, M. (2006) Sacred Causes: Religion and Politics from the European Dictators to Al Qaeda. London: HarperPress. Gentile, E. (2006) Politics as Religion. Princeton NJ: Princeton University Press. Gray, J. (2007) Black Mass: Apocalyptic Religion and the Death of Utopia. London: Penguin. Lilla, M. (2007) The Stillborn God: Religion, Politics and the Modern West. New York: Knopf. [source] Sovereignty, Exception, and NormJOURNAL OF LAW AND SOCIETY, Issue 1 2007Andrew Norris Carl Schmitt's Political Theology is the locus classicus of contemporary discussions of sovereignty. I argue that Schmitt's conception of sovereignty is excessively metaphysical and that it posits an incoherent 'sovereign' ability to decide what shall count as normal. Schmitt follows and radicalizes the late Bodin's claims , themselves the product of a political theology, namely, Bodin 's conversion to Judaism , regarding the necessity of an indivisible and absolute sovereignty. In each, the relation between the executive and the other parts of government is reduced to what Schmitt describes as an ,either/or.' This move is a disastrous mistake. The question is not whether exceptions and emergencies such as terrorist attacks are real, but to what extent the executive branch can rightly claim a monopoly on the ability to determine whether an exception exists, and whether its resulting actions will be permanently unchecked and unregulated. Recent work by Bruce Ackerman is a better guide in these matters than the metaphysics of either Schmitt or Bodin. [source] Common Schools and Uncommon Conversations: Education, Religious Speech and Public SpacesJOURNAL OF PHILOSOPHY OF EDUCATION, Issue 4 2007KENNETH A. STRIKE This paper discusses the role of religious speech in the public square and the common school. It argues for more openness to political theology than many liberals are willing to grant and for an educational strategy of engagement over one of avoidance. The paper argues that the exclusion of religious debate from the public square has dysfunctional consequences. It discusses Rawls's more recent views on public reason and claims that, while they are not altogether adequate, they are consistent with engagement. The outcome of these arguments is applied to three ,hot button' issues in US education: creationism, an issue of gay rights, and teaching the Bible in schools. [source] BEFORE THE ORIGINAL POSITION: The Neo-Orthodox Theology of the Young John RawlsJOURNAL OF RELIGIOUS ETHICS, Issue 2 2007Eric Gregory ABSTRACT This paper examines a remarkable document that has escaped critical attention within the vast literature on John Rawls, religion, and liberalism: Rawls's undergraduate thesis, "A Brief Inquiry into the Meaning of Sin and Faith: An Interpretation Based on the Concept of Community" (1942). The thesis shows the extent to which a once regnant version of Protestant theology has retreated into seminaries and divinity schools where it now also meets resistance. Ironically, the young Rawls rejected social contract liberalism for reasons that anticipate many of the claims later made against him by secular and religious critics. The thesis and Rawls's late unpublished remarks on religion and World War II offer a new dimension to his intellectual biography. They show the significance of his humanist response to the moral impossibility of political theology. Moreover, they also reveal a kind of Rawlsian piety marginalized by contemporary debates over religion and liberalism. [source] Political Theology and Shakespeare StudiesLITERATURE COMPASS (ELECTRONIC), Issue 1 2009Jennifer R. Rust The current focus on political theology in Shakespeare studies is largely devoted to tracing how Shakespeare's dramas illuminate the structural link between religious and political forms in both early modernity and modern liberal democracy. Critics concerned with addressing Shakespeare's engagement with political theology are also interested in how Shakespeare's portrayal of sovereign bodies in crisis constitute an early representation of ,biopolitics'. These critics draw on theorists ranging from Carl Schmitt to Giorgio Agamben to inform their analyses of the way Shakespeare dramatizes sovereignty in a ,state of emergency' in his histories and tragedies. Plays such as Richard II, Coriolanus, and Hamlet have drawn particular attention insofar as they vividly interrogate the nature of the sovereign exception and decision highlighted by theorists of political theology. While this line of criticism adds a new theoretical dimension to Shakespeare studies, it also offers the potential for remapping our understanding of the religious and political history of early modern England in its attention to the deforming pressure of religious schism on traditional structures of sovereignty. [source] Faith and Reason: Schiller's "Die Sendung Moses"THE GERMAN QUARTERLY, Issue 3 2008Alexander Mathäs In Schiller's re-interpretation of Moses' life, Moses becomes the archetypical poet/writer who, like Schiller himself, was committed to converting his audience to "truth" by appealing to their base instincts and ingrained habits. In "Die Sendung Moses" Schiller uses a widely known biblical source to reinterpret the beginnings of monotheist religion in a way that supports his Enlightenment anthropology. The question is whether Schiller's elevation of reason to the status of a Vernunftreligion prepares the path for the tyranny of reason, and whether the concomitant devaluation of "bare life" (Agamben) paves the way for a political theology that justifies human sacrifice in the name of ethical ideals, thus creating a fertile ground for nineteenth-century imperialist and, even worse, racist fantasies. My reading of "Die Sendung Moses" suggests that while Schiller seems to favor an abstract universal truth over and against the particular rights of individuals, the text shows also the price that this favoring exacts from the individual and thus points to Schiller's own struggle with the Enlightenment's coercive potential. [source] | ||||||||||