Universal Love or One True Religion? Experimental Evidence of the Ambivalent Effect of Religious Ideas on Altruism and Discrimination

Contrary to the expectations of secularization theory, religion remains socially important and affects politics in multiple ways—especially regarding conflict between religious communities. Theoretically, religion can increase altruism, but belief in the superiority of one's faith may facilitate intergroup discrimination and related conflict. Previous findings remain inconclusive, however, as specific religious ideas have hardly been tested. In this article, we argue that the content of religious ideas has causal effects on intergroup discrimination. We hence test the impact of two opposing, prominent religious ideas on altruism and discrimination: universal love and the notion of one true religion. Conducting dictator games with Christians and Muslims in Ghana and Tanzania, we find causal effects: Whereas the idea of one true religion increases intergroup discrimination, that of universal love fosters equal treatment. The policy implications hereof are obvious—promoting tolerant religious ideas seems crucial to avoiding conflict.     

Jürgen Habermas on public reason and religion: do religious citizens suffer an asymmetrical cognitive burden,and should they be compensated?

In his recent writings, Jürgen Habermas asks how the liberal constitutional principle of separation between church and state, religion and politics, should be understood. The problem, he holds, is that a liberal state guarantees equal freedom for religious communities to practise their faith, while at the same time shielding the political bodies that take collectively binding decisions from religious influences. This means that religious citizens are asked to justify their political statements independently of their religious views, resulting in a burden that secular citizens do not experience. To compensate, Habermas demands from secular citizens that they open their minds to the possible truth content of religion, enter into dialog and contribute to the translation of religious reasons into generally acceptable reasons. This article focuses on Habermas’s assumption that religious citizens suffer an asymmetrical cognitive burden that should be compensated, and his claim that his approach to religion in the public sphere is less restrictive than that of John Rawls.     

Cameron's Conservatism: Why God,Why Now?

In recent months David Cameron has emphasised both his personal religious faith and the ongoing importance of Christianity and religion in Britain. This article seeks to explain why Cameron has made increasing reference to religious themes, and examines the extent to which they have been reflected in the approach of the current Coalition government. It is argued that Cameron's references to religion have been indicative of still tentative attempts to reaffirm, and in respects redefine, the role of Christianity and faith in British public life in response to the pressures of greater secularisation, religious pluralism and vocal challenges to religious privilege.     

Putting Politics First: The Impact of Politics on American Religious and Secular Orientations

Nearly all research on the political impact of Americans’ religious and secular orientations assumes that such orientations are exogenous to politics. Using multiwave panel and experimental data, we find that religious and secular orientations are endogenous to political orientations. In other words, religion and secularism are a consequence as well as a cause of politics. In showing this, we make three major contributions. First, we conceptualize and measure secular orientations in a new way—not just as the absence of religion, but also as an affirmative secular identity and positive commitment to secular principles. Second, our panel and experimental data allow for the most definitive test to date of whether political orientations exert a causal effect on religious and secular orientations. Third, we isolate the conditions under which politics affects religious–secular perspectives, thus identifying the mechanism that underlies political orientations.     

Is Political Marketing New Words or New Practice in UK Politics?

ABSTRACT

This review of the literature on political marketing and the party most associated with it in the UK, New Labour, suggests that the relationship is not straightforward. Politicians are, for example, hesitant to use marketing language in public. The relationship is problema-tised along the three dimensions of: partial or total import into some or all of politics; functional or instrumental use by leading politicians, and the roles of transformer of politics, or transfer agent for techniques. The results suggest two responses. The first is more fieldwork into political marketing outside of electoral campaigning and inside policy making. The second is a reconceptualising of the relationship away from the transformation or transfer dimension, and towards political marketing as a methodology for understanding a very different, and very separate activity, namely politics.     

The Stained Glass Ceiling: Social Contact and Mitt Romney’s “Religion Problem”

Why did Mitt Romney face antagonism toward his Mormon religion in the 2008 election? Using experiments conducted in the real time of the campaign, we test voters?? reactions to information about Romney??s religious background. We find that voters were concerned specifically with Romney??s religious affiliation, not simply with the fact that he is religious. Furthermore, concern over Romney??s Mormonism dwarfed concerns about the religious backgrounds of Hillary Clinton and Mike Huckabee. We find evidence for a curvilinear hypothesis linking social contact with Mormons and reaction to information about Romney??s Mormonism. Voters who have no personal exposure to Mormons are most likely to be persuaded by both negative and positive information about the Mormon faith, while voters who have sustained personal contact with Mormons are the least likely to be persuaded either way. Voters with moderate contact, however, react strongly to negative information about the religion but are not persuaded by countervailing positive information.     

Reconsidering the Role of Politics in Leaving Religion: The Importance of Affiliation

Studies have pointed to politics as an important force driving people away from religion—the argument is that the dogmatic politics of the Christian Right have alienated liberals and moderates, effectively threatening organized religion in America. We argue that existing explanations are incomplete; a proper reconsideration necessitates distinguishing processes of affiliation (with specific congregations) from identification (with religious traditions). Using three data sets, we find evidence that qualifies and complements existing narratives of religious exit. Evaluations of congregational political fit drive retention decisions. At the same time, opposition to the Christian Right only bears on retention decisions when it is salient in a congregational context, affecting primarily evangelicals and Republicans. These results help us understand the dynamics of the oft‐observed relationship between the Christian Right and deidentification and urge us to adopt a broader, more pluralistic view of the politicization of American religion.     

The Role of Marketing in Politics

ABSTRACT

Political marketing is an exciting new area. Research produced over the last decade has been pioneering in showing the applicability of marketing to politics. However, this article argues that the field now needs to move in a different direction if we are to reach political marketing's full potential. Political marketing needs a comprehensive approach: it can be applied not just to party-electoral behaviour but also legislatures, local government, the media, and public services, with both concepts and techniques from marketing, and an understanding from political science literature as well as management studies. The article, therefore, maps out the route to be taken to reach the end of the rainbow and the pot of gold that the political marketing field potentially offers.     

Toleration,Skepticism, and Blasphemy: John Locke,Jonas Proast,and Charlie Hebdo

As the recent Charlie Hebdo, Copenhagen café, and Garland, Texas, shootings show, religion has recently reemerged as a source of violence within liberal democracies, particularly in those instances where cases of alleged blasphemy are involved. Although toleration arose, within the liberal tradition, as a means of dealing with such conflict, some individuals, possessed of devout religious belief, when confronted with beliefs or practices profoundly at odds with their faith, cannot conceive of toleration as a possibility. In such situations, the demand that these individuals tolerate that to which their faith is at odds is likely to run up against a more personal and, for its adherents, eternal agenda. This article considers a way in which those with devout religious beliefs might tolerate that which is profoundly at odds with their faith, thereby providing a means to avoid violent outcomes such as those in the “extreme cases” above.     

Urban Intersections: Religion and Violence in Belfast

Abstract

Addressing the intersections of religion and violence in ‘post conflict’ Belfast, this paper focuses on the nexus between religion, violence and memory. It distinguishes between the churches (institutionalised religion) embedded in the physical and social environment of the city, and popular religion that recurs in the contexts of parades, protests and sectarian conflict. Wider debates on the relationships between religion, violence and politics are integrated with recent empirical data. We argue that while asymmetries between Protestantism and Catholicism continue to inform politics and vice versa, there are also signs of change in the religious politics of Belfast and in how they accommodate violence.     

American Republican Religion? Disentangling the Causal Link Between Religion and Politics in the US

Recent research in American political behavior has examined at length the link between evangelical Protestants and the Republican Party. These works however do not consider the idiosyncratic nature of religiosity in the US, and insist on treating religion as an ‘unmoved mover’ with respect to political contexts. The question posed herein is: during the participation of religious communities in partisan politics, should we expect politics to eventually constrain religious behavior? Motivated by a political social identity approach, I use American National Election Study panel data and structural equation modeling techniques to explore the untested possibility that religious and political factors are linked through reciprocal causation. Conditional upon religious and temporal context, findings highlight the causal impact of ideology and partisanship in shaping religious behavior.     

Conceptualizing lived religious citizenship: a case-study of Christian and Muslim women in Norway and the United Kingdom

The concept of ‘religious citizenship’ is increasingly being used by scholars, but there are few attempts at defining it. This article argues that rights-based definitions giving primacy to status and rights are too narrow, and that feminist approaches to citizenship foregrounding identity, belonging and participation, as well as an ethic of care, provide a more comprehensive understanding of how religious women understand and experience their own ‘religious citizenship’. Findings from interviews with Christian and Muslim women in Oslo and Leicester suggest a close relationship between religious women's faith and practice (‘lived religion’) and their ‘lived citizenship’. However, gender inequalities and status differences between majority and minority religions produce challenges to rights-based approaches to religious citizenship.     

论贺麟的宗教观

贺麟的宗教观既不同于"五四"时期反宗教运动对宗教的态度,也不像其他新儒家人物那样主张以道德或哲学去取代宗教.他的宗教观所关注的不是对人格神的信仰,而是宗教精神特别是基督教精神的文化价值,目的在于会通中西文化,谋求"儒家思想的新开展".贺麟认为,基督教是西方文化之体,研究和借鉴西方文化必须以理性的态度转化和吸收基督教精神的精华,认识其与西方的科学、民主、工业化以及人的精神世界的关系,以便为中国的新文化建设提供资源和借鉴.     

Religion and Party Choice in Europe

This paper investigates religiosity in relation to party choice in European Parliament elections. Conventional wisdom tells us that as Europe has secularised, the effect of religion on party choice should also have diminished. Yet, this cross-national and cross-temporal study of religious voting in European elections from 1989 to 2004 paints a more nuanced picture. It shows that a) the effect of religion has been declining, but has increased in recent years, b) religion matters in particular for voting for Christian Democratic parties and Conservative parties, c) while generational replacement reduces the overall effect of religion on electoral decisions, the effect of religion has recently increased within each generation, and d) the impact of religion depends on the religious context in which citizens live so that religion plays a bigger role in fractionalised societies. These findings are discussed in the light of a revived importance of religion for European politics.     

Rancière,religion and the political

In the past few decades, the ‘return of the religious’ has been a recurrent theme in popular and academic discourse. From debates regarding the permissibility of religious dress and symbols in the public sphere, to questions of the integration of Muslim immigrants, concerns about the rise of the Christian Right in American politics and the role of Islam in the uprisings of the Arab Spring, a great deal of attention has been accorded to the presence of religion and religious subjects in the public sphere. Such has been the importance attached to accounting for, categorizing and contending with this phenomenon that it has attracted the attention of many of the major figures in contemporary social and political thought. However, the ideas of Jacques Rancière, one of the foremost figures in contemporary political philosophy, are noticeably absent in these discussions. In this article, I take up the task of investigating how Rancière's political philosophy can be brought to bear on debates surrounding the relationship between citizenship, religion and the political. I argue that his reconceptualization of politics, democracy and political subjectivity makes apparent the limitations, and even futility of current debates between advocates of secular universalism and those of religious pluralism, and, through assisting in the critical analysis of the public presence of religion, provide an opening for the potential emergence of alternative forms of community and political subjectivity.     

Between Christian and multicultural democracy: religious legacies and minority politics

The article presents a comparative analysis of the religious underpinnings of 19 liberal democracies in the West and their relevance for contemporary minority politics. The democratic relevance of religion is conceptualised as stemming from actors (churches, religious parties) and from historical and structural factors such as confessional patterns, relationships between state and church and degrees of secularisation in 19 democracies with a Christian background. The article’s historical mapping demonstrates that democratic development has occurred in distinct patterns rooted in the Catholic?Protestant divide. It then demonstrates that there are distinct effects of this divide on minority politics. It is hypothesised that in line with the confessional patterning of democratisation, Catholic countries and actors seem to be more resistant to the pressures arising from religious pluralisation than Protestant ones and that, even after 9/11, there is no cross-national or cross-confessional convergence in these responses.     

The intersection of gender politics and religious beliefs

Traditional understanding has placed conservatism at the intersection of religion and politics and has assumed that this relationship is stronger for women than it is for men. Yet rarely has gender been a principal analytic category in such explorations, and the relationships have not been thoroughly documented. We analyze the 1980 and 1984 National Election Study data and find that religion is not a more conservatizing influence on voting behavior for women than it is for men. Reagan did best with the small group of women fundamentalist believers, and did rather well among highly religious Catholic women. In most other cases the gender gap actually widened with increasing religiosity. Although women are more religious than men, political observers are cautioned that this finding cannot be taken as evidence of women's greater support for conservative candidates.     

Church Engagement, Religious Values, and Mass-Elite Policy Agenda Agreement in Local Communities

We provide evidence on two prominent but heretofore untested expectations about the relevance of religion for the democratic process: (1) that greater engagement in churches or comparable religious institutions and their organizational life enhances representational processes; and (2) that religious values in a community have greater influence on the latter processes, with more liberal religious values expected to enhance the responsiveness of community leaders to general public preferences. Using data on local communities in the United States in the late 1960s, we find strong support for the expected relevance of religious liberalism for representation, but none for the expected effect of church engagement. We provide evidence, too, that our findings about religious values are generalizable to present-day politics.