مذهب و قدرت: بدون اسطوره، لوگویی وجود ندارد

There are few more contentious issues than the relation of faith to power or the suggestion that religion is irrational compared with politics and peculiarly prone to violence. The former claim is associated with Juergen Habermas and the latter with Richard Dawkins. In this book David Martin argues, against Habermas, that religion and politics share a common mythic basis and that it is misleading to contrast the rationality of politics with the irrationality of religion. In contrast to Richard Dawkins (and New Atheists generally), Martin argues that the approach taken is brazenly unscientific and that the proclivity to violence is a shared feature of religion, nationalism and political ideology alike rooted in the demands of power and social solidarity. The book concludes by considering the changing ecology of faith and power at both centre and periphery in monuments, places and spaces. Introduction -- Religion, War And Violence. The Problematic ; The Rhetorical Issue Of Sentences About Religion And Violence ; Modes Of Truth And Rival Narratives ; The Rival Narratives -- The Religion And Nationalism, Religion And Politics. The Political Future Of Religion ; Nationalism And Religion : Collective Identity And Choice ; Charisma And Founding Fatherhood ; Religion And Politics ; Religion, Politics And Secularisation ; No Logos Without Mythos -- Religion, Power And Emplacement. The Historical Ecology Of European And North American Religion ; Inscribing The General Theory Of Secularisation And Its Basic Patterns In The Space/time Of The City ; England And London ; Moscow And Eurasia : Centre And Periphery, Ethno-religion And Voluntarism, Secularisation And De-secularisation. By David Martin. Includes Index. Includes Bibliographical References And Index. In this book David Martin argues, against Juergen Habermas, that religion and politics share a common mythic basis and that it is misleading to contrast the rationality of politics with the irrationality of religion. In contrast to Richard Dawkins (and New Atheists generally), Martin argues that the approach taken is brazenly unscientific and that the proclivity to violence is a shared feature of religion, nationalism and political ideology alike rooted in the demands of power and social solidarity.