fundamentalism

fundamentalist

religion

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is a child of globalization that responds and utilizes it. It is not a return to the past.

fundamentalism is a child of globalisation, which it both respons to and utilizes' (Giddens, Run away World: 49)

It is a mindset more than a faith, Sullivan argues: 'Its core is not the individual conscience, but God himself, and the decision of the individual to surrender himself to God entirely as the premise of every action he commits and every decision he makes.' (David brooks NY TIMES REVIEW)

is a reaction to the escalation of morally ambiguous western values in the globalised world.

Steve Bruce (2002) argues that fundamentalism is a reaction to the escalation of morally ambiguous western values in the globalised world.

is a threat to belief. Anyone who feels a danger to their way of life will become connoisseurs of their own logic.

Naturally, anybody who feels heresy to be a danger will devote some care to being conscious of his or her own presuppositions (bateson)

is a tradition that defends itself by reference to ritual truth in a globalising world that asks for reasons.

a beleaguered tradition. It is a tradition defended in the traditional way by reference to ritual truth in a globalising world that asks for reasons.

is at odds with secular democracy's very premise, that religion should be restricted to the private sphere.

The fundamentalist, Sullivan continues, is hostile to pluralism, feels alienated from society, surrenders to authority and is untroubled by doubt. 'The fundamentalist does not tolerate a diversity of views. There is one truth... and all other pretenders are threats to it, or contradict it.' (David brooks NY TIMES REVIEW)

is concerned not with the individual conscience, but with God himself. The individual surrenders himself to God entirely as the premise of every action he commits and every decision he makes.

Its core is not the individual conscience, but God himself, and the decision of the individual to surrender himself to God entirely as the premise of every action he commits and every decision he makes.' (David brooks NY TIMES REVIEW)

is dangerous not because it poses a threat to secular scientific knowledge, but (paradoxically) because it poses a threat to authentic belief itself (belief in human rights, etc.).

One is compelled to draw the paradoxical conclusion: in the opposition between traditional secular humanist and religious fundamentalist, it is the humanist who stand for belief, while fundamentalist stand for knowledge. This is what we can learn from Lacan with regard to the ongoing rise of religious fundamentalism: its true danger does not reside in the fact that it poses a threat to secular scientific knowledge, but in the fact that it poses a threat to authentic belief itself. (Zizek 'how to read lacan' 100)

fundamentalism, n.All

fundamentalism