Oxford University Press's
Academic Insights for the Thinking World
By Bernard Schweizer
There’s a lost tribe of religious believers who have suffered a lasting identity crisis. I am referring to the category-defying species of believers who accept the existence of the creator God and yet refuse to worship him. In fact they may go so far as to say that they hate God.
No, I’m not talking about atheists. Non-believers may say contemptuous things about God, but when they do so, they are
In the second part of my conversation with David Sehat, author of The Myth of American Religious Freedom, we discuss the influence of the moral establishment today – on women as well as the gay community. Read on to find out why evangelical Christian families like to keep “sexy” in the family (i.e. the Sarah Palin effect)! For the back-story, go to Part 1.
God vs. Woman. One of the world’s longest rivalries and something I wanted to learn a little bit more about this Women’s History Month. So I spoke with author David Sehat, who discusses the influence of the moral establishment on the women’s rights movement in his new book The Myth of American Religious Freedom. See g-chat conversation below!
Forty-five years ago, in the spring of 1966, as swinging London and its colorful denizens attracted the attention of ‘Time’, the publishers of an American teen magazine found part of a recent interview with John Lennon to be of particular interest. A rapid disintegration ensued of the complex identity that the Beatles management, the media, the fans, and even the musicians themselves had constructed, setting in motion a number of dark forces.
Over the first two weeks of February 2008 in the United Kingdom, a sizable controversy was stirred up by a lecture given to the Royal Courts of Justice by the Anglican Archbishop of Canterbury, the Rt Rev Rowan Williams, entitled ‘Civil and Religious Law in England: A Religious Perspective’, and a prior interview which he gave to the BBC Radio 4 news programme, ‘The World at One’. In the course of both the talk and the interview, the Archbishop suggested that certain extensions of Shari’a law in Britain were both ‘unavoidable’ and also desirable from the double point of view of civil cohesion and the defence of the ‘group rights’ of religious bodies.
By Geneive Abdo
Over the past several weeks, leaders of Egypt’s Muslim Brotherhood have placed on public display the lessons they have learned as Egypt’s officially banned but most influential social and political movement by trying to pre-empt alarmist declarations that the country is now headed for an Iran-style theocracy.
Members of the venerable Brotherhood, founded in 1928 by an Egyptian school teacher to revitalize Islam and oppose British colonial rule, have so far stated no plans to run a candidate in the next presidential election, and they surprised many by their halting participation in the transitional government, after the fall of President Hosni Mubarak.
By Anatoly Liberman
English lacks a convenient word for “ancestors of Germanic speaking people.” Teutons, an obsolete English gloss for German Germanen, is hardly ever used today. The adjective Germanic has wide currency, and, when pressed for the noun, some people translate Germanen as “Germans” (not a good solution). I needed this introduction as an apology for asking the question: “What did the ancient Teutons drink?” The “wine card” contained many items, for, as usual, not everybody drank the same, and different occasions called for different beverages and required
By Anatoly Liberman
Today hardly anyone would have remembered the meaning of the word giaour “infidel” (the spellchecker does not know it and, most helpfully, suggests glamour and Igor among four variants) but for the title of Byron’s once immensely popular 1813 poem: many editions; ten thousand copies sold on the first day, an unprecedented event in the history of 19th-century publishing. Nowadays, at best a handful of specialists in English romanticism
By John Heilbron
What Galileo believed about providence, miracles, and salvation, is hard to say. It may not matter. Throughout his life he functioned as the good Catholic he claimed to be; and he received many benefits from the church before and after the affair that brought him to his knees before the Holy Inquisition in 1633.
First among these benefits was education. Galileo studied for a few years at the convent of Vallombrosa (a Benedictine order) near Florence. He loved the place and had entered his novitiate when his father removed him from the temptation. Later the Vallombrosans gave him his first important job teaching mathematics. He probably lived briefly at the Benedictine convent of
By Amos N. Guiora
Religious extremism poses the greatest danger to contemporary civil society. The threat comes from religious extremists, not people of moderate faith. The recent suicide bombing by Islamic extremists killing 21 Copts in Egypt is a prime example.
Decision makers, the general public and people of moderate faith – whose faith does not lead them to kill others in the name of their god – must address how to minimize this palpable threat. Step one is recognizing the threat, although it may make us uncomfortable. Step two is involves proactive, concrete measures to protect society. Society can say a collective “woe is me” or take aggressive proactive measures.
By William K. Kay
Evan Roberts was [a] ‘revivalist’ whose preaching triggered off intense religious reaction. In the pubs and factories mysterious powers are attributed to him.
Tariq Ramadan is Professor of Islamic Studies on the Faculty of Theology at Oxford University, Visiting Professor at Erasmus University (Netherlands), Senior Research Fellow at St Antony’s College (Oxford), Doshisha University (Kyoto, Japan), and the President of the European think tank European Muslim Network (EMN) in Brussels. He is the author of many books on Islam and the West, including Western Muslims and the Future of Islam, Radical Reform, and What I Believe.
What do scientists say about the “soul”? How does Richard Dawkins answer the question: “why are we here?”
By David Sehat
Prior to this year, I was familiar with Tony Judt as the director of the Remarque Institute at New York University and as a controversial public intellectual: his stands against the politics of Israel and the current state of the Israeli-Palestinian peace process made him an object of scorn or celebration, depending on one’s politics. Judt’s presence in the public sphere as both an engaged intellectual and a deeply serious historian was comforting if rare proof that some in the United States still take seriously the life of the mind. But earlier this year, with the announcement that he had Amyotrophic lateral sclerosis (also known as Lou Gehrig’s disease), his work took profound new directions that extended and deepened his intellectual example.
By Steve Paulson
Each year, I seem to have the good fortune to read one book that absolutely mesmerizes me. Last year, it was “The Age of Wonder” by Richard Holmes. It’s a riveting account of how science and art converged in early 18th century England, not only shaping the Romantic movement but also launching a second scientific revolution. This year, the book has been David Abram’s “Becoming Animal: An Earthly Cosmology.”
Abram is a cultural ecologist and environmental philosopher…with a twist. He’s an animist. I confess, I’ve always been intrigued by animism, but I never gave it serious thought until I read Abram’s book. Sure, we may think of our dog – or even our house – as having some kind of personality or living presence. But it’s all just metaphor, right? Not according to Abram. He wants us to feel the presence of grass, wood, the wind, even the buildings we live in.
By Andrew Robinson
Everyone knows that the ancient Egyptians were obsessed with death. The tombs in the Valley of the Kings are decorated with elaborate paintings and hieroglyphic writings about death and the afterlife. But what is not so familiar is that ancient Egypt was the first civilization to picture and put in writing an ethical connection between earthly behaviour and an individual’s existence after death—so crucial in the later development of Christianity.