Rationalizing Religion

Disputing the secularization hypothesis, this book examines the relationship between "religion and modernity," detailing and explaining religious conversion, revivalism, and religious competition in Singapore.There is intellectualization of religion, a shift from unthinking acceptance to rationalized religions.

Current tendencies in religious studies and theology show a growing interest for the interchange between religions and the cultures of rationalization surrounding them. The studies published in this volume, based on the international conferences of both the Berlin-Brandenburgische Akademie der Wissenschaften and the Israel Academy of Sciences and Humanities, aim to contribute to this field of interest by dealing with concepts and influences of rationalization in Judaism, Christianity, Islam and religion in general. In addition to taking a closer look at the immediate links in the history of tradition between those rationalizing movements and evolutions in religion, emphasis is put on intellectual-historical convergences: Therefore, the articles are led by central comparative questions, such as what factors foster/hinder rationalization?; where are criteria for rationalization drawn from?; in which institutions is rationalization taking place?; who propagates, supports and utilizes rationalization?

Examining modernity and religion this book disputes the widely-spread secularization hypothesis. Using the example of Singapore, as well as comparative data on religion in China, Korea, Taiwan, Hong Kong, and Malaysia, it convincingly argues that rapid social change and modernity have not led here to the decline of religion but on the contrary, to a certain revivalism. Using qualitative and quantitative data collected over a period of twenty years, the author analyzes the nature of religious change in a society with a complex ethnic and religious composition. What happens when there are so many religions co-existing in such close proximity? Given the level of religious competition, there is a process of the intellectualization; individuals shift from an unthinking and passive acceptance of religion to one where there is a tendency to search for a religion regarded as systematic, logical and relevant.

Kant's defence of religion and attempts to reconcile faith with reason position him as a moderate Enlightenment thinker in existing scholarship. Challenging this view and reconceptualising Kant's religion along rationalist lines, Anna Tomaszewska sheds light on its affinities with the ideas of the radical Enlightenment, originating in the work of Baruch Spinoza and understood as a critique of divine revelation. Distinguishing the epistemological, ethical and political aspects of such a critique, Tomaszewska shows how Kant's defence of religion consists of rationalizing its core tenets and establishing morality as the essence of religious faith. She aligns him with other early modern rationalists and German Spinozists and reveals the significance for contemporary political philosophy. Providing reasons for prioritizing freedom of thought, and hence religious criticism, over an unqualified freedom of belief, Kant's theology approximates the secularising tendency of the radical Enlightenment. Here is an understanding of how the shift towards a secular outlook in Western culture was shaped by attempts to rationalize rather than uproot Christianity.

Dennis Vanden Auweele explores Kant’s moral and religious philosophy and shows that a pessimistic undercurrent pervades them. This provides a new vantage point not only to comprehensively assess Kantian philosophy, but also to provide much needed context and reading assistance to the general premises of Kant's philosophy and rationality.

The first book to explore the institutional, ideological, and conceptual development of the modern state on the peninsula, Rationalizing Korea analyzes the state’s relationship to five social sectors, each through a distinctive interpretive theme: economy (developmentalism), religion (secularization), education (public schooling), population (registration), and public health (disease control). Kyung Moon Hwang argues that while this formative process resulted in a more commanding and systematic state, it was also highly fragmented, socially embedded, and driven by competing, often conflicting rationalizations, including those of Confucian statecraft and legitimation. Such outcomes reflected the acute experience of imperialism, nationalism, colonialism, and other sweeping forces of the era.

Scientific Study from the year 2007 in the subject Philosophy - Miscellaneous, grade: "-", , language: English, abstract: An introductory chapter loads the scales in favour of an idealist approach in quasi-Quinean sense, in that being is called in question, as it is throughout the book. After a chapter revising the best expositions of faith as a possibly rational attitude the Christian discovery or intuition of intra-divine events or processes, held compatible with divine infinity and immutability, is treated under the rubric of a Trinitarian philosophy. This leads to analysis of notions of being (identity in difference) and, above all, of creation, viewing this as freed from the historic dualism which has contradicted the necessary infinity of the first principle. Creation is not thereby denied but seen as truly a constituent of the divine life. The picture is thus monistic, which is to say scientific as presenting a holistic system or way of seeing things absolutely or beyond appearance merely. The consequences for human metaphysical and moral nature are rigorously drawn, freed from all anthropomorphisms so as better to illuminate the insights of religion and philosophy. The relevance for contemporary movements from palaeontology to Church ecumenism is brought out, while a concluding epilogue attempts to shed light on the vexed debate on Europe in relation to the Christian inheritance. Other concluding chapters treat of both sacramental religion and of dialectic as the method of reason, whether in theology or in the world. For the world without the reason is not an object of thought, any more than you can wash the fur without wetting it, in G. Frege’s words. [...]

Throughout the ages one of the central topics in philosophy of religion has been the rationality of theistic belief. This book proposes that parties on both sides of this debate might shift their attention in a different direction, by focusing on the question of whether it is rational to be a religious theist. Explaining that having theistic beliefs is primarily a cognitive affair but being a religious theist involves a whole way of life that includes one's beliefs, Golding argues that it can be pragmatically rational to be a religious theist even if the evidence for God’s existence is minimal. The argument is applied to the case of Judaism, articulating what is involved in religious Judaism and arguing that it is rationally defensible to be a religious Jew. The book concludes with a discussion of whether a similar argument might be constructed for other versions of religious theism such as Christianity or Islam, and for non-theistic religions such as Taoism or Buddhism. Joshua Golding offers a carefully wrought explanation of how it can be rational for someone to live a religious life, in particular (but not necessarily only), a traditional Jewish life.