The Good Faith of an Infidel

For most of human history, the other half of the species, women, were on the sidelines. Now they are central actors in all our societies as we negotiate the fraught transition from male‐dominated tradition to modernity and beyond. In this section we hear the voices of powerful women who in their own lives are making this historic shift.     

Faith in an Interdependent World

The resurgence of political Islam and the endurance of broad religious belief in the most modern of societies—America—has created a crisis of faith among secularists. If modernity no longer implies a secular outlook, and secularism, by definition, cannot generate any values beyond an indifferent tolerance of all belief, what role will religion play in the 21st century? In an interesting confluence of reflection, Jürgen Habermas, one of Europe's leading secular liberal thinkers, argues that secular citizens must be open to religious influence, especially since the very identity of Western culture is rooted in Judeo‐Christian values. In his political afterlife, Tony Blair has converted to Catholicism and established a Faith Foundation to press for religious literacy because “you can't understand the modern world unless you understand the importance of religious faith.” Similarly, when Pope Benedict XVI visited secular France in September, President Nicholas Sarkozy scandalized the lay establishment by saying, like Habermas, that “rejecting a dialogue with religion would be a cultural and intellectual error.” He called for “a positive secularism that debates, respects and includes, not a secularism that rejects.” Despite the flurry of controversy over a recent spate of books extolling the virtues of atheism in the wake of Islamist terrorism, the more interesting issue by far is the emergence of post‐secular modernity.     

Psychopaths of Faith vs. The Muse of Irreverence

Going through a protracted period of transition since the end of the Cold War, the world order in the making is neither what was nor what it is yet to become. It is in “the middle of the future.” To get our bearings in this uncertain transition, we explore the two grand post‐Cold War narratives—“The End of History” as posited by Francis Fukuyama and “The Clash of Civilizations” posited by the late Samuel Huntington. Mikhail Gorbachev looks back at his policies that brought the old order to collapse. The British philosopher John Gray critiques the supposed “universality” of liberalism and, with Homi Bhabha, sees a world of hybrid identities and localized cultures. The Singaporean theorist Kishore Mahbubani peels away the “veneer” of Western dominance. Amartya Sen, the economist and Nobel laureate, assesses whether democratic India or autocratic China is better at building “human capacity” in their societies.     

好船夫——圣雄甘地扬帆来到中国

2010年是中印两国建交60周年,也是从未涉足我国的印度国父圣雄甘地诞辰141周年。作为一个退休9年的外交老兵,欣慰的是,我的译作——甘地嫡孙拉吉莫汉·甘地教授撰写的《我的祖父圣雄甘地》（《The Good Boatman,A Portrait of Gandhi》）历经了长达7年的时间,2009年终于在北京面世。     

Faith,Church and nationalism in Armenia

This article explores the status of Turks in Bulgaria under the transition from Communism to post-Communism. After a summary of the demography of the Turkish population in Bulgaria, the paper focuses on developments in three specific areas: religious, political, and educational issues. For each issue a brief historical background is given but the emphasis is on developments since 1989. Since the article is an expanded version of a presentation on East European Linguistic Minorities, the issue of Turkish language and Turkish language education in Bulgaria is discussed in greater detail than religious and political issues. This in no way implies that the latter are any less important.     

Faith and Settlement Partnerships: Perspectives of Community Stakeholders

Abstract

This article explores partnerships between faith groups and government-funded immigrant settlement services. It does so by reporting on perspectives of community stakeholders through a survey across four communities in Ontario, Canada. Survey results demonstrate that the existence, benefits, and challenges of faith and settlement partnerships are recognized by settlement workers, faith leaders, and other stakeholders. Yet the results also indicate that more could be done to strengthen partnerships so that they lead to better settlement outcomes. The article discusses five key actions for strengthening partnerships: sharing stories, exploring differences, enabling a cultural shift, conducting advocacy, and formalizing partnerships.