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Feminism in the Freethought movement
Laura Schwartz

gender were still strongly influenced by Christianity, Secularism’s rejection of the idea of God-given masculine and feminine characteristics opened up space for different ways of thinking about sexual difference. In seeking new criteria by which to explain gender roles, Freethinkers came to define ‘woman’ in a variety of ways. Their anti-religious stance often encouraged Freethinkers to take up the argument that apparent

in Infidel feminism
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Women . . . will never know how much they owe to her
Maureen Wright

amend a narrative poorly told, and to write boldly not only of Elizabeth’s feminist and political commitments but of the secularism that prompted them. Both short biographies were a rallying call for internationalism but, in parallel with continuing experience, so often the voice of the WGHCon.indd 238 238 5/26/2011 7:10:19 PM CONCLUSION pacifist-humanitarian goes unheeded in the clamour for status, position or national grandeur. The word ‘utopia’, which categorises the Elmys’ harmonious, socialist worldview, can be as dismissive a label today as in the

in Elizabeth Wolstenholme Elmy and the Victorian Feminist Movement
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Freethinking feminists and the renunciation of religion
Laura Schwartz

identical to that of Emma Martin. Law’s initial encounter with Freethinkers was also as a devout ‘religionist’. George Jacob Holyoake recalled his first meeting with her in the early 1850s at the Philpot Street Secular Hall. Holyoake had been employed to speak on Secularism, and afterwards Harriet Law rose from the audience to challenge him with Christian arguments. According to Holyoake, her rhetorical skill was, even then

in Infidel feminism
Church, State and modernity in contemporary Ireland
David Carroll Cochran

  53 3 Dethroning Irish Catholicism: Church, State and modernity in contemporary Ireland David Carroll Cochran In his essay A Catholic Modernity?, the Canadian Catholic philosopher Charles Taylor reflects on how modern secularism’s process of ‘dethroning’ Catholicism, of gradually disentangling the Church from the dominant institutions of societies where it long held political and social power, has paradoxically extended many of Catholicism’s core commitments and liberated it to find a new and creative voice within modernity. Taylor is reacting to a general

in Tracing the cultural legacy of Irish Catholicism
Open Access (free)
Amikam Nachmani

religion in Turkey, what has been achieved in this field, and the almost religious zeal – “secular fundamentalism” – in which secularism has been applied in the country: The proclamation of the Republic in 1923 was followed by the abolition of the office of the caliphate in 1924. Other steps were taken in the course of the 1920s and early 1930s towards secularizing the Republic. These included the abolition of the Ministry of Religious Affairs and Pious Foundations, abolition of religious courts, proscription of male religious headgear, namely the

in Turkey: facing a new millennium
W. J. McCormack

precision, profusion and ‘claritas’ of the depicted comestibles, together with the careful representation of clothing, ceramics and other human artefacts, cannot be accounted for simply in the appeal of secularism. 6 At the price of interrupting this little history of Dutch art in one of its aspects, some interpretation of Beuckelaer’s painting should be attempted. Not only does the

in Dissolute characters
Tracey Nicholls

that Western secularism (France’s laïcité ; the United States’ constitutional commitment to separation of church and state) thinks of as deeply personal and individually variable, 21 what does this mean we can expect of Foucault with respect to these questions? Perhaps a publically performed spirituality functions like the ‘public space’ of artistic practices ruled by

in Foucault’s theatres
Meir Hatina

spectrum, both those who collaborated with the regime and those who were expelled from it, thereby ensuring national reconciliation and stability. As to the al-Nahda party, a distinction ought to be made between the radical wing under the leadership of Rashid al-Ghanushi, who should be seen as a “destructive force,” and the modernist wing, which should be nurtured in order to achieve a necessary reconciliation of Islam with freedom, democracy, and secularism, as was proved by the Justice and Development Party in Turkey. On the other hand, al-Akhdar cautioned against the

in Arab liberal thought in the modern age
Brian Sudlow

encounter their view of the Church as an institution whose very dynamics illustrate their belief in the divine agency continually at work in the material cosmos. Charismatic gifts: the prophetic and the miraculous If we consider secularism as a deist or atheist ideology which annihilates or considers as impossible the relationship between humanity and God, it is clear how opposed it is to the ordinary life of the Christian which places God’s action at its centre. Claudel reflects in his Journal on the fact that when he

in Catholic literature and secularisation in France and England, 1880–1914
Arthur Aughey

of British people shared (MacColl 2004: 608). This was the foundation of a civilisation that preserved both civil and religious liberty, in which, it used to be said, Labour politics owed more to Methodism than to Marxism and the Church of England was the Conservative Party at prayer. It is only relatively recently in English/British history that national ‘values’, with the exception of ‘tolerance’, can be discussed without some reference to religious faith and within a purely secular frame. This recent secularism has encouraged a widespread indifference to the

in The politics of Englishness