On the Path of Perpetual Revolution: From Marx’s Millenarianism to Sendero Luminoso

Osborn, Ronald E.

doi:10.1080/14690760601121689

Cited by 3 publications

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“…Scholars such as Emilio Gentile, Michael Burleigh, Hans Maier, and Roger Griffin (reviv-ing the concept of "political religion" first advanced by Luigi Sturzo, Eric Voegelin, Reinhold Niebuhr, and Raymond Aaron, among others) have argued that avowedly atheistic or "secular" ideologies such as fascism, Leninism, and Juche in North Korea can only be fully grasped in terms of the psychology and sociology of religion (Gentile 2006;Burleigh 2007;Maier 1996;Griffin 2005). I have myself elsewhere applied the concept of "political religion" to the Shining Path insurgency in Peru (Osborn 2007). I have myself elsewhere applied the concept of "political religion" to the Shining Path insurgency in Peru (Osborn 2007).…”

Section: The Ambiguity Of "Sacred Violence"mentioning

confidence: 99%

“…Robert Nelson makes a similar argument for economic ideologies (Nelson 2001). I have myself elsewhere applied the concept of “political religion” to the Shining Path insurgency in Peru (Osborn 2007). Nevertheless, there is a problematic tendency in political religion theory: instead of demonstrating how “religion” contributes to violent, totalitarian, or authoritarian outcomes, ideologies that are particularly violent, totalitarian, or authoritarian get labeled “religious” in virtue of how violent, totalitarian, or authoritarian they are.…”

Section: The Ambiguity Of “Sacred Violence”mentioning

confidence: 99%

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Does “Religious Violence” Exist?: An Argument Against Essentialism with Particular Reference to the Conquest of the Americas

Osborn

2014

Politics and Religion

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Since the terrorist attacks of September 11, 2001, there has been a dramatic increase in social scientific literature on the topic of "religious violence," much of it arguing that there is a uniquely intense and disturbing connection between religion and political conflict and bloodshed. In this article, I challenge mainstream accounts of "religious violence" with an illustrative example from the 16th century of the theoretical and empirical problems with all such essentialist claims. The terms employed in the construction of "religious violence" might today just as easily be applied to the violence of the putatively "secular" nation-state. Furthermore, framing the debate in these sharp binary terms, as William Cavanaugh compellingly demonstrates, is itself part of a political project that had a very particular historical beginning and that conceals as much as it reveals about the nature of violence, both in the past and in the present.

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Section: The Ambiguity Of "Sacred Violence"mentioning

confidence: 99%

Section: The Ambiguity Of “Sacred Violence”mentioning

confidence: 99%