Nineteenth-Century British Secularism

Rectenwald, Michael

doi:10.1057/9781137463890

Cited by 104 publications

(2 citation statements)

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“…12 Secularism, in Holyoake's view, did not have to imply -in fact, should not be taken to imply -atheism. 13 In this, Holyoake fiercely disagreed with his co-secularist, one-time partner, and later opponent, Charles Bradlaugh (1833-1891), who insisted on an atheistic secularism. The paradox of the inseparability of secularity and religious pluralism are on full display in the dispute that developed between them.…”

Section: The Mutual Inherence Of the Secular And Postsecular: Holyoak...mentioning

confidence: 99%

What are we talking about when we talk about the (post)secular? Recentering mutual participation and a commitment to communicability in scholarly discussions of contemporary religions

Robinson

2023

Dialog

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What are we talking about when we talk about the postsecular? This article looks at the ways articulations of the secular often presuppose the presence – not the absence – of religion and religious plurality. This can be observed even in the work of early theorists of secularism as well as of the first sociologists who observed secularizing tendencies in society and sought to conduct social‐scientific inquiry in a way that aimed to be analytically agnostic. At the same time, the return or renewed visibility of religion does not imply a decrease in individualization of religious expression, the disappearance of secularist attitudes, or that challenges of negotiating religious pluralism have been overcome. This more complicated orientation toward relating secularity and religious pluralism shifts the focus away from debates over the truth or rationality of religious beliefs and practices to the need for mutual, voluntary, open, and ongoing communication among them. On the one hand, a commitment is necessary to the creation and maintenance of meaningful participation opportunities in the self‐presentation of religious self‐understandings in relation to issues of common concern (the mutuality requirement); on the other hand, a steadfast commitment is needed from religious persons and groups themselves to persistent participation in presentation of one's own views or those of one's constituencies in ways that are clear and accessible to all other participants (the voluntariness requirement).

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Section: The Mutual Inherence Of the Secular And Postsecular: Holyoak...mentioning

confidence: 99%

What are we talking about when we talk about the (post)secular? Recentering mutual participation and a commitment to communicability in scholarly discussions of contemporary religions

Robinson

2023

Dialog

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“…As Michael Rectenwald has observed, 'secular' was never a neutral or content free term as it was always context-dependent. 23 In a series of letters in the pages of the Scottish Guardian from the mid-1830's there is detailed discussion of the debates surrounding secular and religious education. This indicates that even at this stage there were some who wanted to 'secularize secular education'.…”

Section: The Promotion Of Character Without Religionmentioning

confidence: 99%

Christianity and the character education movement 1897–1914

Arthur

2018

History of Education

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The Priest

Stern¹

2019

Oscar Wilde

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Nineteenth-Century British Secularism

Cited by 104 publications

References 1 publication

What are we talking about when we talk about the (post)secular? Recentering mutual participation and a commitment to communicability in scholarly discussions of contemporary religions

What are we talking about when we talk about the (post)secular? Recentering mutual participation and a commitment to communicability in scholarly discussions of contemporary religions

Christianity and the character education movement 1897–1914

The Priest

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