Exploring how religious and secular forces interact in the modern world.
Pluralism not only denotes a tolerance towards others, but also offers an opportunity to intermingle and exchange and thus mitigate difference.
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Our research in East London shows how citizens in some of the poorest neighborhoods of England harnessed their religious convictions to work together to discern and promote a truly common good.
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So intent was the Vatican on “protecting the Church” that even the horrors of the Holocaust, not lost on Pope Pius XII, failed to scandalize Catholic diplomats and other officials into reconsidering the rights of religious minorities and championing religious freedom.
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Names are always ambivalent, contingent, and contested, and utopias are always unfinished works-in-progress.
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On the last day of the program, Haya convinced Meilin to try on one of her outfits and then wear it to class.
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Do particular national experiences and historical locations constrain or broaden one’s ethical commitments?
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How can Poland, one of the most ethnically, denominationally, and religiously homogenous nation-states in the world, counter the empirical absence of ethnic, racial, and religious plurality to meet the modern political goals of pluralism and multi-culturalism?
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Modernity is not simply a political and economic project, but more deeply a cultural one, in some ways a sacred or quasi-religious project.
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What recognitions and forms of mutuality are necessary for common life amid plurality?
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Our forefathers and mothers who struggled for independence would weep, knowing we now fight to advance limited group interests.
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