Engaging in a Secularized Public Sphere – a Possible Qur’anic Perspective?
However, it remains an open question to what extent religious citizens in plural societies can or want to participate in such a communication process based on their religious self-understanding. In this article, an attempt will be made to investigate this question, at least within the Islamic faith...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2023
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| In: |
Journal of empirical theology
Year: 2023, Volume: 36, Issue: 2, Pages: 170-186 |
| Standardized Subjects / Keyword chains: | B
Habermas, Jürgen 1929-
/ Koran
/ Abraham, Biblical person
/ Group cohesion
/ Publicity
/ Participation
/ Secularization
|
| RelBib Classification: | AD Sociology of religion; religious policy BJ Islam TK Recent history VA Philosophy |
| Further subjects: | B
Qur’anic narratives
B Religious Education B Social Cohesion B Habermas |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a However, it remains an open question to what extent religious citizens in plural societies can or want to participate in such a communication process based on their religious self-understanding. In this article, an attempt will be made to investigate this question, at least within the Islamic faith tradition. A Qur’anic narrative will be examined for possible indications of how the Qur’an conceives communication with those of different worldviews. The analyzed narrative reveals perspectives of understanding from which remarkable contributions to social cohesion can be derived. | ||
| 520 | |a For Habermas, social cohesion in liberal democratic societies is created and ensured by public discourse, which creates and regulates democratic virtues through non-hierarchical communication in which all citizens participate equally. According to the understanding of post-secularism, this public discourse must be secular. This requires religious citizens to translate religious arguments into secular ones in public discourse. | ||
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