Grounding Non-theological Morality: Secular Ethics and Human Progress

2021 ◽  
pp. 57-90
Author(s):  
Patrick J. Corbeil
Keyword(s):  
2019 ◽  
pp. 89-99
Author(s):  
Timur M. Nadyrshin ◽  

The article discusses the place of religion in the system of school humanitarian education of the Republic of Bashkortostan. At the regional level, one can clearly see what place religion occupies in the picture of the world of subjects of education on two subjects that essentially determine the worldview of schoolchildren. These include “Fundamentals of Religious Cultures and Secular Ethics” and the History of Russia. The study focuses on the following aspects of the topic: the place of religion in textbooks on “Fundamentals of the Religious Cultures and Secular Ethics” and the History of Russia, the form of discourse in the lessons of “Fundamentals of the Religious Cultures and Secular Ethics”, the factors of choosing religious modules of the “Fundamentals of the Religious Cultures and Secular Ethics” course, students 'interest in the history of religion, students' knowledge of Russian religious leaders. The work is based on the analysis of statistical sources, observation, sociological survey of schoolchildren, parents, students, as well as rhetorical analysis of textbooks. As the results of the research show, in Bashkortostan, a low choice of confessional modules guarantees a weak religious socialization of students in the classrooms of the “Fundamentals of the Religious Cultures and Secular Ethics”, since the module reflects the subject's discourse. Schoolchildren of Bashkortostan demonstrate a rather low interest in the history of religion and the biographies of religious figures. The data obtained indicate a low level of confessional identity of schoolchildren in the region.


Author(s):  
Omnia El Shakry

This introductory chapter briefly explores the topography of modern selfhood and its ethical and epistemological contours in postwar Egypt. More specifically, it asks what it means to think through psychoanalysis and Islam together, not as a “problem” but as a creative encounter of ethical engagement. In so doing, the chapter considers the points of intersection, articulation, and commensurability between Islamic discourses and modern social scientific thought, and between religious and secular ethics. This hybridization of psychoanalytic thought with pre-psychoanalytic Islamic discursive formations illustrates that the Arabic Freud emerged not as something developed in Europe only to be diffused at its point of application elsewhere, but rather as something elaborated, like psychoanalysis itself, across the space of human difference.


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