Herbert Fingarette's The Secular As Sacred

The Muslim headscarf, or Hijab has been a matter of ongoing debate and controversy in the secular state that is France. Secularism does not exist in a vacuum in France it builds upon ‘complicated emotional inheritance, specifically the negotiation between the religious and state secularism which appears to continually lead to an image of hostility being constructed for Islam, despite the promotion of universality that is allegedly key to the French Republic. This essay discusses the Hijab in France in regard to Jeffrey Stout’s ‘The Folly of Secularism’ and is structured in three main parts. It looks at how Secularism is intensely debated and contested, the way in which event intellectual, political, social shifts are changing through analysing firstly the controversy itself, then laïcité. Secondly, through looking to different aspects of French secular society; law, media and education. and thirdly, as per Stouts framework, discusses how the topic takes us to the heart of the most pressing issues of today, Gender politics, French state personality/nationhood and the Islamophobia that is a result of all of these things.The headscarf affair was generated by multiple social anxieties, namely the preservation of laïcité. The headscarf Controversy in France illuminates the politics of secularity in the way that it reaches across all social and political aspects of secular society in France. Overall, this essay will argue that the politics of secularity are indistinguishable from

This essay will illustrate the history of Confucianism and the background of Master Kong (Confucius) in the early beginnings of the religion. The purpose of the paper is to discuss the common characteristic of Confucianism with other eastern religions, the contemporary issues it faces, and the interaction between the modern world and Confucianism. Also the paper list the nine most common text of literature used by the religion and it includes the role of women and the five bonds also known as the five great relationships.

Fa-hsien and his companions left his homeland to travel to India in search of rules of Buddhist discipline. In chapter two, he described his arrival in the kingdom of Shen-shen, where he first encounters the discipline of self-denial. The citizens of Shen-shen, including their King and priests followed the “rules of India” (Fa-hsien 2). In an effort to resist worldly temptation and comfort, they separated themselves from the comfort of family and friends in order to focus on Buddhist teachings.

Throughout the book, Reid explores the very ideals and concepts of Confucianism and its relation to the Japanese society in which he encounters. His encounters bring a greater understanding of the Japanese culture and its relationship to the culture of more western nations. The book explains the ideals of respect, responsibility, and family dynamics within the Japanese culture, and their effects on Asian life.

Confucianism is one of the main influential ideologies on the Chinese culture. The founder of this religion is Confucius; he was a Chinese teacher. He taught traditional disciplines at that time, and believed that he could change the order of the Chinese society. He has different principals in life. First, Li: “It is the medium within which to talk about the entire body of the mores, or more precisely, have the authentic tradition and reasonable conversations of society” . In other words, li is the social rituals between people and they are divided into different categorized relationships like father and son, filial piety, between brothers, husband and wife; Ruler and subjects, and between friends. The Second principal was Jen, which is humaneness; it describes the inner personality of a person and that people should practice respect to one another. Li and Jen are values that complete each other to create the superior man, according to the Confucius. Also, Confucius believed in the spirits but keeping them at a distance. There are Five Classics and the Four Books are regarded as a reference for Confucianism.

A common theme in Chinese society that people exist through is that people are defined by their relationship with others. Their behavior is determined by particular moments in their lives. This basis of “different treatment” was also seen in the teaching of Confucius, which had five essential relationships within which one must sustain in his role requirements. These are father and son, ruler and minister, husband and wife, elder and younger, and brother and friends. Prevalence of these relationships is given to the father and son followed by the ruler and minister. When all parties honor their requirements in the social relationship, social order is sustained.

In their book ‘The Sacred and Secular University’ John H. Roberts and James Turner thoroughly discuss the role of religion in nineteenth century American University in their Chapter “Religion, Science, and Higher Education”. The Christian faith played a prominent role within higher education, and defined the daily routine at American University. During the nineteenth century the importance on science depended on its valuableness and closeness to Christianity. Religion defined people’s live, especially business lives. All aspects of life could be associated to Christian religion, especially at Universities. Roberts and Turner stress that colleges, prior to 1870, all functioned “as the intellectual arm of American Protestantism” (Roberts and

Kongzi imagined a society in which all lived in harmony, content with their place within the social hierarchy. He believed that if a ruler's moral character was exemplary, this would influence his people to behave morally as well. Xiao illustrates the spirit that Confucians believe ought to guide social interactions, and Li (ritual) provides the model for the practice of social relationships. This peaceful image of society Kongzi envisioned is at the heart of the Confucian social vision.

The book “Confucius Lives Next Door” is a remarkable read for everyone but, in particular I felt it to be one for my generation I believe this book should speak to us on an academic and a moral level. There were points in this book where my brief study of Confucianism made me have little connections and a better understanding throughout the book, it felt good to have little “aha!” moments. The majority of my generation could certainly put the teachings of Confucius to use particularly the Confucian ideals of respect, responsibility and group unity.

1) “The Duke of She observed to Confucius: ‘Among us, there was an upright man called Kung who was so upright that when his father appropriated a sheep, he bore witness against him.’ Confucius said: ‘The upright men among us are not like that. A father will screen his son and a son his father—yet uprightness is to be found in that.’” (Analects)

The Confucian concept of authority is exemplified through the teachings of the Way of Heaven and filial piety. In Confucius’s thought, authority is described as something that manifests the power to enforce obedience; anything of authority encourages, or demands, people to live a specific way. This obedience constructs a notion of hierarchy within relationships and implies an obstinate expectation for reverence and devotion. Through the teachings of the Way and filial piety, people are advised to behave in a specified manner that is supposedly appropriate; however, these “rules” epitomize the exercise of power and demand for obedience. Authority in Confucius’s teachings of the Way of Heaven and filial piety should not define appropriate structures of relationships between a Lord and his people, a Master and his disciple, or a father and his son, because the authority abusively demands submission.

Reid’s book, in turn, narrates about his and his family’s move to Tokyo, Japan, where he received a chance to get the first-hand experience of a life in the country with harmony at the heart. Reid is an American man whose life in Tokyo assisted his understanding of Confucianism’s leading role in the Japanese society’s cohesion. Eteraz and Reid’s books display the contrast between Islam and Confucianism and thus explain why Muslims’ worldview dissimilar to the world’s perception of Confucius’ followers.

The Benedictine values of humility, loyalty, and community represented amongst the monks in Of Gods and Men coincide with Harrison’s understanding of the human identity in relation to the image of God. Harrison’s ideology of humility compares to the monk’s Benedictine oath of humility, which is shown through their daily actions at the monastery. The monks’ loyalty to the Lord compares to Harrison’s description of spiritual perception and the prioritization of values. Finally, the concept of community imitates Harrison’s depiction of how people of different backgrounds can unite with one another in order to create a peaceful society.

Eliade, in his book “The Sacred and Profane,” poses an interesting conjecture that all people are inherently religious. What one does and the decision they make in their lives are all reflections on what they find sacred. Sacred in this context is an extension of one’s belief held up in high esteem to the point where what is deemed sacred is god like. Religion is the frame that interprets what is sacred and gives it a name and a face. Christians, for example, view Christmas as a sacred time as it is the season of the birth of their savior; Jews view the Passover as sacred as it represents a time in their religious history where God passed over the Jews while sending a message to their enemies. What is sacred can manifest itself in any shape, form, or time; truly entering the fourth dimension of space. If something sacred is god like, what is sacred to those who do not have a God? How can something be sacred if there is not a frame of reference for the thing to be sacred? How can every decision a person makes be reflect what they find sacred, if they do not have a religious language to reflect this phenomena?

In his book, while the lector read about the American culture and the current situation in the modern society, arise the necessity of thinking over the loss of cultural values and social roots transmitted from ancestors, and those that all human beings have adopted over their existence. Through time, people have followed gods, ideas, or things that embody perfection and a model of what they should be. Humans had worshiped them as a result of a voluntary surrender or the social pressure. However, at the same time and increasingly more frequent their minds had been captivated and they have given time and efforts into activities and desires which have become the current ideals. They have come into their lives unnoticed, but with such force to the point that they dominate their existence without being aware of them.