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Christopher Landau, "Faiths meet to build ties across religious divides," BBC News (Dec. 8, 2009)
This guy (Christopher Landau, the journalist who wrote this piece) gave an interesting presentation himself on religion and the media.
Report: Homosexuality no factor in abusive priests - Yahoo! News
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But the authors said that their evidence to date found no data indicating that homosexuality was a predictor of abuse.
Kelly G. Lambert, "What My Research Students Did Over Summer Vacation," Chronicle of Higher Education (Nov. 8, 2009)
Archived version: http://sqrl.it/?iay20
A History of Christianity: The First Three Thousand Years by Diarmaid MacCulloch: review - Telegraph
Eamon Duffy reviews Diarmuid MacCulloch's new book, A History of Christianity: The First Three Thousand Years (to be released in the US in March 2010).
Author:Moses Hess - Wikisource
I'm curious about this guy, who apparently (according to Michael Harrington) writes about so-called "atheistic Christians" in the same vein as Marx's remarks between the "spiritual" state and the "corporeal" civil and economic order. He was sort of the intellectual forefather of Zionism, supposedly.
Karl Marx, "On The Jewish Question (Zur Judenfrage)" (1843)
"Where the political state has attained its true development, man – not only in thought, in consciousness, but in reality, in life – leads a twofold life, a heavenly and an earthly life: life in the political community, in which he considers himself a communal being, and life in civil society, in which he acts as a private individual, regards other men as a means, degrades himself into a means, and becomes the plaything of alien powers. The relation of the political state to civil society is just as spiritual as the relations of heaven to earth. The political state stands in the same opposition to civil society, and it prevails over the latter in the same way as religion prevails over the narrowness of the secular world – i.e., by likewise having always to acknowledge it, to restore it, and allow itself to be dominated by it."
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Add Sticky NoteThe perfect political state is, by its nature, man’s species-life,
as opposed to his material life. All the preconditions of this egoistic
life continue to exist in
civil society
outside the sphere of the state,
but as qualities of civil society. Where the political state has attained
its true development, man – not only in thought, in consciousness, but
in reality, in life – leads a twofold life, a heavenly and an earthly
life: life in the political community, in which he considers himself a
communal being, and life in civil society, in which he acts as a private
individual, regards other men as a means, degrades himself into a means,
and becomes the plaything of alien powers. The relation of the political
state to civil society is just as spiritual as the relations of heaven
to earth. The political state stands in the same opposition to civil society,
and it prevails over the latter in the same way as religion prevails over
the narrowness of the secular world – i.e., by likewise having
always to acknowledge it, to restore it, and allow itself to be dominated
by it. In his most immediate reality, in civil society, man is a secular
being. Here, where he regards himself as a real individual, and is so regarded
by others, he is a fictitious phenomenon. In the state, on the other hand,
where man is regarded as a species-being, he is the imaginary member of
an illusory sovereignty, is deprived of his real individual life and endowed
with an unreal universality.- This is a crucial passage for Harrington in The Politics at God's Funeral (1983). - on 2009-10-21
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Man emancipates himself politically from religion by banishing
it from the sphere of public law to that of private law. Religion is no
longer the spirit of the state, in which man behaves – although in a limited
way, in a particular form, and in a particular sphere – as a species-being,
in community with other men. Religion has become the spirit of civil society,
of the sphere of egoism, of bellum omnium contra omnes. It is no longer
the essence of community, but the essence of difference. It has become
the expression of man’s separation from his community, from himself and
from other men – as it was originally. It is only the abstract avowal
of specific perversity, private whimsy, and arbitrariness. The endless
fragmentation of religion in North America, for example, gives it even
externally the form of a purely individual affair. It has been thrust among
the multitude of private interests and ejected from the community as such.
But one should be under no illusion about the limits of political emancipation.
The division of the human being into a public man and a private
man, the displacement of religion from the state into civil society, this
is not a stage of political emancipation but its completion; this emancipation,
therefore, neither abolished the real religiousness of man, nor strives
to do so.
Neil Postman's "graduation speech"
I'm not sure what the story behind this text is, or if it's even really by Neil Postman, but it's interesting. It's not an actual graduation speech.
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