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Mads Qvortrup

down the wrath of the proto-positivist thinkers of his day. Yet, while Rousseau was a ‘gospel Christian’ (at least by his own definition), he was also preoccupied with the moral and political implications of secularism. Especially the development (or demise) of ethical theory after Hobbes. It is not least because of this that he is of interest to the modern science of politics. Rousseau rejected the Hobbesian view. In opposition to his colleagues he maintained that the ‘summation of all morality is given by the Gospel in its summation of the Law’ (III: 155–6). The

in The political philosophy of Jean-Jacques Rousseau
Mads Qvortrup

speaking world through the vogue for the ‘politically correct’ and ‘multiculturalism’ now dominant in certain faculties of several major American universities … The malignant magic of the grand charlatan is liable to be with us for some time. (O’Brien 2002: 315) Rarely has an erudite man been more misinformed. Rousseau was many things; a vagabond, a note-copier, a poet, a composer, a pedagogue and a political scientist but he was never a multiculturalist, and he certainly did not go along with the liberal secularism of the so-called politically correct. Of course many

in The political philosophy of Jean-Jacques Rousseau
Thomas Osborne

manner of thinking stressed that the Enlightenment was a particular movement of ideas, rooted in eighteenth-century Europe, devoted to the ideals of secularism and freedom, and, above all, given over to the application of the idea of applying the powers of reason to human affairs. On this view, science has no limits – and not even society is immune. Humans live in societies; therefore we need an enlightened science of society to govern human relations, once and for all. This, then – to adopt Zygmunt Bauman’s influential terms – is the category of enlightenment as

in The structure of modern cultural theory
Open Access (free)
The life and times of Jean-Jacques Rousseau
Mads Qvortrup

possible candidate for a deconstruction of the interpretation that the arts and sciences had benefited mankind. Diderot did not – and could not – sympathise with Rousseau’s view, but saw the essay as good sport and a challenging game.8 For Rousseau it was anything but a game. Modernity was an evil, indeed, the evil, which had disenchanted the world. It is worth considering this aspect in some detail, as Rousseau’s discontent with modernity and secularism, perhaps more than anything else, was the cause that fired his passion. If there is a core to Rousseau’s oeuvre it

in The political philosophy of Jean-Jacques Rousseau
Rousseau’s and nationalism
Mads Qvortrup

). However Rousseau, the lamenter of modernity and secularism (c.f. the Discourse sur les sciences et les arts), concedes that a civic religion ‘can be no longer’ (III: 469). Christianity, the only credible candidate, has ruled itself out. Not because he is opposed to Christianity – which he calls ‘a holy, sublime and real religion’ (‘sainté. Sublime, Chap004.p65 80 11/09/03, 13:35 A civic profession of faith 81 véritable’) (III: 465) – but because its teaching of a kingdom of another world makes it unsuitable as a means of achieving political cohesion, which is the

in The political philosophy of Jean-Jacques Rousseau
On the relation between law, politics, and other social systems in modern societies
Darrow Schecter

, Law and Religious Pluralism in Europe:  Secularism and Post-​Secularism (London: Routledge, 2015). 34 Florian Schui, Austerity: The Great Failure (New Haven: Yale University Press, 2014), introduction and ­chapters 2–​3. 35 Poul F. Kjaer, ‘Law and Order within and beyond National Configurations’, in Poul F. Kjaer, Gunther Teubner, and Alberto Febbrajo (eds), The Financial Crisis in Constitutional Perspective: The Dark Side of Functional Differentiation (Oxford: Hart, 2011), pp. 395–​430; and Martti Koskenniemi, ‘Legal Fragmentation(s): An Essay on Fluidity and

in Critical theory and sociological theory
Open Access (free)
Antinomies and enticements
Saurabh Dube

critically of this presumption, please do not get me wrong. Mine is not the silly suggestion that processes of secularization over the past few centuries are only a fiction, a lie. Nor am I simply proposing that there is an unavoidable discrepancy between the ideal of secularism and its realization in history, an inevitable distance between preaching and practice, thereby casting the story of secularization

in Subjects of modernity
Abstract only
For the love of God
Sal Renshaw

, secularism and religion have often defined themselves over against one another; yet they are deeply implicated in each other in the discourses of modernity, especially obviously in the technologies of power surrounding gender, ‘race’, colonialism, and sexuality. (1999: 8) As is the case with all the binaries that have been determinative of Western metaphysics – being/becoming, appearance/reality, man/woman to name only a few – what is suppressed in oppositional relations is the extent to which each side relies upon the other for its identity. Jantzen is not alone in

in The subject of love