Podcast appearances and mentions of grace davie

Bright on Buddhism Episode 79 - How ought we evaluate the agenda of secular Buddhism and other sources in English about Buddhism? Could one not argue that upon encountering a more secularly inclined audience, it would make sense for Buddhism to be syncretized to a more secular slant? How did/do people in Asia feel about secular Buddhism? Resources: Batchelor, Stephen (1998), Buddhism without Beliefs, Riverhead Books, ISBN 1-57322-656-4; Batchelor, Stephen (2015), After Buddhism: Rethinking the Dharma for a Secular Age, Yale University Press, ISBN 978-0300205183; Harris, Sam (2014), Waking Up: A Guide to Spirituality Without Religion, Simon & Schuster, ISBN 978-1451636017; Payne, Richard (2021), Secularizing Buddhism: New Perspectives on a Dynamic Tradition, Shambhala Publications, ISBN 9781611808896; Stuart, Daniel M. (2020), S.N. Goenka: Emissary of Insight, Shambhala Publications, ISBN 9781611808186; Ward, Tim (1995), What the Buddha Never Taught, Celestial Arts, ISBN 0-89087-687-8; Wright, Robert (2017), Why Buddhism Is True: The Science and Philosophy of Meditation and Enlightenment, Simon & Schuster, ISBN 9781439195468; https://tricycle.org/beginners/buddhism/can-someone-be-a-secular-buddhist/; https://secularbuddhism.com/; https://secularbuddhism.org/; https://secularbuddhistnetwork.org/an-introduction-to-secular-buddhism/; Cliteur, Paul (2010). The Secular Outlook: In Defense of Moral and Political Secularism. ISBN 978-1-4443-3521-7; Taylor, Charles (2007). A Secular Age. Cambridge: The Belknap Press of Harvard University Press. ISBN 978-0-674-02676-6; Kosmin, Barry A. and Ariela Keysar (2007). Secularism and Secularity: Contemporary International Perspectives. Institute for the Study of Secularism in Society and Culture. ISBN 978-0-9794816-0-4, 0-9794816-0-0; Martin, David (2005). On Secularization: Towards a Revised General Theory. Aldershot: Ashgate. ISBN 0-7546-5322-6; Benson, Iain (2004). Considering Secularism in Farrows, Douglas(ed.). Recognizing Religion in a Secular Society McGill-Queens Press. ISBN 0-7735-2812-1; Berlinerblau, Jacques (2012) "How to be Secular: A Call to Arms for Religious Freedom" ISBN 978-0-547-47334-5; Kyrlezhev, Aleksandr. “The Postsecular Age: Religion and Culture Today.” Trans. Joera Mulders and Philip Walters. Religion, State and Society 36.1 (2008): 21-31. Print.; McLennan, Gregor. “The Postsecular Turn.” Theory, Culture & Society 27.4 (2010): 3-20. Print.; King, Mike. “Art and the Postsecular.” Journal of Visual Art Practice 4.1 (2005): 3-17. Print.; Kaufmann, Michael. “Locating the Postsecular.” Religion & Literature 41.3 (2009): 67-73. Print.; Hadden, Jeffrey K. “Toward Desacralizing Secularization Theory.” Social Forces 65.3 (1987): 587-611. Print.; The Desecularization of the World: Resurgent Religion and World Politics by Peter L. Berger, Editor, David Martin, Contribution by, Grace Davie, Contribution by Wm. B. Eerdmans Publishing Company, (143p) ISBN 978-0-8028-4691-4; Hjelm, Titus (September 20, 2019). "Rethinking the theoretical base of Peter L. Berger's sociology of religion: Social construction, power, and discourse". Sage Journals. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

Bright on Buddhism Episode 77 - What is secular Buddhism? What are its origins and principles? What are some of its strengths and weaknesses? Resources: Batchelor, Stephen (1998), Buddhism without Beliefs, Riverhead Books, ISBN 1-57322-656-4; Batchelor, Stephen (2015), After Buddhism: Rethinking the Dharma for a Secular Age, Yale University Press, ISBN 978-0300205183; Harris, Sam (2014), Waking Up: A Guide to Spirituality Without Religion, Simon & Schuster, ISBN 978-1451636017; Payne, Richard (2021), Secularizing Buddhism: New Perspectives on a Dynamic Tradition, Shambhala Publications, ISBN 9781611808896; Stuart, Daniel M. (2020), S.N. Goenka: Emissary of Insight, Shambhala Publications, ISBN 9781611808186; Ward, Tim (1995), What the Buddha Never Taught, Celestial Arts, ISBN 0-89087-687-8; Wright, Robert (2017), Why Buddhism Is True: The Science and Philosophy of Meditation and Enlightenment, Simon & Schuster, ISBN 9781439195468; https://tricycle.org/beginners/buddhism/can-someone-be-a-secular-buddhist/; https://secularbuddhism.com/; https://secularbuddhism.org/; https://secularbuddhistnetwork.org/an-introduction-to-secular-buddhism/; Cliteur, Paul (2010). The Secular Outlook: In Defense of Moral and Political Secularism. ISBN 978-1-4443-3521-7; Taylor, Charles (2007). A Secular Age. Cambridge: The Belknap Press of Harvard University Press. ISBN 978-0-674-02676-6; Kosmin, Barry A. and Ariela Keysar (2007). Secularism and Secularity: Contemporary International Perspectives. Institute for the Study of Secularism in Society and Culture. ISBN 978-0-9794816-0-4, 0-9794816-0-0; Martin, David (2005). On Secularization: Towards a Revised General Theory. Aldershot: Ashgate. ISBN 0-7546-5322-6; Benson, Iain (2004). Considering Secularism in Farrows, Douglas(ed.). Recognizing Religion in a Secular Society McGill-Queens Press. ISBN 0-7735-2812-1; Berlinerblau, Jacques (2012) "How to be Secular: A Call to Arms for Religious Freedom" ISBN 978-0-547-47334-5; Kyrlezhev, Aleksandr. “The Postsecular Age: Religion and Culture Today.” Trans. Joera Mulders and Philip Walters. Religion, State and Society 36.1 (2008): 21-31. Print.; McLennan, Gregor. “The Postsecular Turn.” Theory, Culture & Society 27.4 (2010): 3-20. Print.; King, Mike. “Art and the Postsecular.” Journal of Visual Art Practice 4.1 (2005): 3-17. Print.; Kaufmann, Michael. “Locating the Postsecular.” Religion & Literature 41.3 (2009): 67-73. Print.; Hadden, Jeffrey K. “Toward Desacralizing Secularization Theory.” Social Forces 65.3 (1987): 587-611. Print.; The Desecularization of the World: Resurgent Religion and World Politics by Peter L. Berger, Editor, David Martin, Contribution by, Grace Davie, Contribution by Wm. B. Eerdmans Publishing Company, (143p) ISBN 978-0-8028-4691-4; Hjelm, Titus (September 20, 2019). "Rethinking the theoretical base of Peter L. Berger's sociology of religion: Social construction, power, and discourse". Sage Journals. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

The presentation referred to in this lecture can be accessed at https://www.stpauls.co.uk/sites/default/files/2023-02/GD_Koinonia%20Lecture%2C%20St%20Paul%27s_0.pdf An academic seminar presenting the latest research from Grace Davie. 'Searching questions, abundant data, partial answers' with Grace Davie is part of the Koinonia lectures for 2022-23, co-organised by the Diocese of London, St Paul's Cathedral and Westminster Abbey, offering an opportunity to engage with the latest research from a wide range of theological and ecclesiological thinkers. Professor Grace Davie is Professor Emerita of Sociology at Exeter University as well as a lay canon of the Diocese in Europe.

Lots of us feel the need to believe in something in order to make sense of the world whether it takes the form of religious faith, the provability of science, or some singular strongly-held theory. But belief does not necessarily satisfy another great human need, the need to belong to a community. Joining Ed Kessler, Danny Smith and Grace Davie explore... Like this podcast? Please help us by writing a review

This is the fifth episode of the Conversation Series, with the rubric "Studying Lived Religion: Contexts and Practices" and with the guest Nancy T. Ammermann. Although the study of lived religion has been around for over two decades, there has not been an agreed-upon definition of what it encompasses, and we have lacked a sociological theory to frame the way it is studied. Ammerman offers a definition that expands lived religion's geographic scope and a framework of seven dimensions around which we can analyze lived religious practice. Examples from multiple traditions and disciplines show the range of methods available for such studies, offering practical tips for how to begin. Her work opens up how we understand the category of lived religion, erasing the artificial divide between what happens in congregations and other religious institutions and what happens in other settings. Professor Ammerman shows how deeply religion permeates everyday lives. In revealing the often overlooked ways that religion shapes human experience, she invites us all into new ways of seeing the world around us.  Nancy T. Ammerman is one of the most influential sociologists in the study of lived religion. Her most recent research published in her edited 2006 book Everyday Religion Observing Modern Religious Lives (Oxford University Press) and her 2013 book, Sacred Stories, Spiritual Tribes Finding Religion in Everyday Life, (Oxford University Press) explored the ways religion and spirituality are part of the everyday world of work, home, health, and public life Following on that research, she has articulated an invitation to “re think religion” based on sociological theories of practice and a body of research on “lived religion”. Pulling all of this together is her book Studying Lived Religion Contexts and Practices, which will be out from NYU Press in October 2021. Along with Grace Davie, she was Coordinating Lead Author for “Religions and Social Progress Critical Assessments and Creative Partnerships” in the Report of the International Panel for Social Progress (Cambridge University Press 2018).   Music for the Conversation Series is generously provided by the Shavnabada Choir   Religion and Theology is produced by Joel Kuhlin for the Center for Theology and Religious Studies. If you have comments or critique of this episode, or any other episodes of R&T, please contact us via the podcast's twitteraccount: @reloteol. 

Apartheid in South Africa formally ended in 1994, but the issue of poverty and what to do about it remained as contentious as it had been a century earlier. In the new book, Poverty Knowledge in South Africa: A Social History of Human Science, 1855-2005 (Cambridge University Press, 2015), Grace Davie shows that the poverty question was up for grabs even into the twenty-first century because of ongoing disagreements about how to measure poverty and to manage the racists assumptions that underwrote it. The book uses the idiom of co-production to show how scientists, activists and other knowledge-makers made and remade poverty in dynamic interaction with the people they sought to know. The book documents the thwarted efforts of scientists to accomplish their political goals as their expert knowledge was variously invoked, reinterpreted, and dismissed not only by white-supremacist governments, but also by social activists, black communities, and labor unions, which all used experts poverty knowledge for their own political ends. At issue was the question of what constituted credible evidence, and over more than a century debates continued to toggle between quantitative and qualitative forms of evidence, between statistics and stories. Through this analysis, Davie pushes back against the familiar claim that the technocratic state was on a steady march towards quantitative objectivity. Poverty Knowledge in South Africa is a serious, thorough book and it is indispensable for thinking through questions of social justice not only among historical actors but among scholars in the present day. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/medicine

Apartheid in South Africa formally ended in 1994, but the issue of poverty and what to do about it remained as contentious as it had been a century earlier. In the new book, Poverty Knowledge in South Africa: A Social History of Human Science, 1855-2005 (Cambridge University Press, 2015), Grace Davie shows that the poverty question was up for grabs even into the twenty-first century because of ongoing disagreements about how to measure poverty and to manage the racists assumptions that underwrote it. The book uses the idiom of co-production to show how scientists, activists and other knowledge-makers made and remade poverty in dynamic interaction with the people they sought to know. The book documents the thwarted efforts of scientists to accomplish their political goals as their expert knowledge was variously invoked, reinterpreted, and dismissed not only by white-supremacist governments, but also by social activists, black communities, and labor unions, which all used experts poverty knowledge for their own political ends. At issue was the question of what constituted credible evidence, and over more than a century debates continued to toggle between quantitative and qualitative forms of evidence, between statistics and stories. Through this analysis, Davie pushes back against the familiar claim that the technocratic state was on a steady march towards quantitative objectivity. Poverty Knowledge in South Africa is a serious, thorough book and it is indispensable for thinking through questions of social justice not only among historical actors but among scholars in the present day. Learn more about your ad choices. Visit megaphone.fm/adchoices

Apartheid in South Africa formally ended in 1994, but the issue of poverty and what to do about it remained as contentious as it had been a century earlier. In the new book, Poverty Knowledge in South Africa: A Social History of Human Science, 1855-2005 (Cambridge University Press, 2015), Grace Davie shows that the poverty question was up for grabs even into the twenty-first century because of ongoing disagreements about how to measure poverty and to manage the racists assumptions that underwrote it. The book uses the idiom of co-production to show how scientists, activists and other knowledge-makers made and remade poverty in dynamic interaction with the people they sought to know. The book documents the thwarted efforts of scientists to accomplish their political goals as their expert knowledge was variously invoked, reinterpreted, and dismissed not only by white-supremacist governments, but also by social activists, black communities, and labor unions, which all used experts poverty knowledge for their own political ends. At issue was the question of what constituted credible evidence, and over more than a century debates continued to toggle between quantitative and qualitative forms of evidence, between statistics and stories. Through this analysis, Davie pushes back against the familiar claim that the technocratic state was on a steady march towards quantitative objectivity. Poverty Knowledge in South Africa is a serious, thorough book and it is indispensable for thinking through questions of social justice not only among historical actors but among scholars in the present day.

Apartheid in South Africa formally ended in 1994, but the issue of poverty and what to do about it remained as contentious as it had been a century earlier. In the new book, Poverty Knowledge in South Africa: A Social History of Human Science, 1855-2005 (Cambridge University Press, 2015), Grace Davie shows that the poverty question was up for grabs even into the twenty-first century because of ongoing disagreements about how to measure poverty and to manage the racists assumptions that underwrote it. The book uses the idiom of co-production to show how scientists, activists and other knowledge-makers made and remade poverty in dynamic interaction with the people they sought to know. The book documents the thwarted efforts of scientists to accomplish their political goals as their expert knowledge was variously invoked, reinterpreted, and dismissed not only by white-supremacist governments, but also by social activists, black communities, and labor unions, which all used experts poverty knowledge for their own political ends. At issue was the question of what constituted credible evidence, and over more than a century debates continued to toggle between quantitative and qualitative forms of evidence, between statistics and stories. Through this analysis, Davie pushes back against the familiar claim that the technocratic state was on a steady march towards quantitative objectivity. Poverty Knowledge in South Africa is a serious, thorough book and it is indispensable for thinking through questions of social justice not only among historical actors but among scholars in the present day. Learn more about your ad choices. Visit megaphone.fm/adchoices

Apartheid in South Africa formally ended in 1994, but the issue of poverty and what to do about it remained as contentious as it had been a century earlier. In the new book, Poverty Knowledge in South Africa: A Social History of Human Science, 1855-2005 (Cambridge University Press, 2015), Grace Davie shows that the poverty question was up for grabs even into the twenty-first century because of ongoing disagreements about how to measure poverty and to manage the racists assumptions that underwrote it. The book uses the idiom of co-production to show how scientists, activists and other knowledge-makers made and remade poverty in dynamic interaction with the people they sought to know. The book documents the thwarted efforts of scientists to accomplish their political goals as their expert knowledge was variously invoked, reinterpreted, and dismissed not only by white-supremacist governments, but also by social activists, black communities, and labor unions, which all used experts poverty knowledge for their own political ends. At issue was the question of what constituted credible evidence, and over more than a century debates continued to toggle between quantitative and qualitative forms of evidence, between statistics and stories. Through this analysis, Davie pushes back against the familiar claim that the technocratic state was on a steady march towards quantitative objectivity. Poverty Knowledge in South Africa is a serious, thorough book and it is indispensable for thinking through questions of social justice not only among historical actors but among scholars in the present day. Learn more about your ad choices. Visit megaphone.fm/adchoices

Apartheid in South Africa formally ended in 1994, but the issue of poverty and what to do about it remained as contentious as it had been a century earlier. In the new book, Poverty Knowledge in South Africa: A Social History of Human Science, 1855-2005 (Cambridge University Press, 2015), Grace Davie shows that the poverty question was up for grabs even into the twenty-first century because of ongoing disagreements about how to measure poverty and to manage the racists assumptions that underwrote it. The book uses the idiom of co-production to show how scientists, activists and other knowledge-makers made and remade poverty in dynamic interaction with the people they sought to know. The book documents the thwarted efforts of scientists to accomplish their political goals as their expert knowledge was variously invoked, reinterpreted, and dismissed not only by white-supremacist governments, but also by social activists, black communities, and labor unions, which all used experts poverty knowledge for their own political ends. At issue was the question of what constituted credible evidence, and over more than a century debates continued to toggle between quantitative and qualitative forms of evidence, between statistics and stories. Through this analysis, Davie pushes back against the familiar claim that the technocratic state was on a steady march towards quantitative objectivity. Poverty Knowledge in South Africa is a serious, thorough book and it is indispensable for thinking through questions of social justice not only among historical actors but among scholars in the present day. Learn more about your ad choices. Visit megaphone.fm/adchoices

Apartheid in South Africa formally ended in 1994, but the issue of poverty and what to do about it remained as contentious as it had been a century earlier. In the new book, Poverty Knowledge in South Africa: A Social History of Human Science, 1855-2005 (Cambridge University Press, 2015), Grace Davie shows that the poverty question was up for grabs even into the twenty-first century because of ongoing disagreements about how to measure poverty and to manage the racists assumptions that underwrote it. The book uses the idiom of co-production to show how scientists, activists and other knowledge-makers made and remade poverty in dynamic interaction with the people they sought to know. The book documents the thwarted efforts of scientists to accomplish their political goals as their expert knowledge was variously invoked, reinterpreted, and dismissed not only by white-supremacist governments, but also by social activists, black communities, and labor unions, which all used experts poverty knowledge for their own political ends. At issue was the question of what constituted credible evidence, and over more than a century debates continued to toggle between quantitative and qualitative forms of evidence, between statistics and stories. Through this analysis, Davie pushes back against the familiar claim that the technocratic state was on a steady march towards quantitative objectivity. Poverty Knowledge in South Africa is a serious, thorough book and it is indispensable for thinking through questions of social justice not only among historical actors but among scholars in the present day. Learn more about your ad choices. Visit megaphone.fm/adchoices

Apartheid in South Africa formally ended in 1994, but the issue of poverty and what to do about it remained as contentious as it had been a century earlier. In the new book, Poverty Knowledge in South Africa: A Social History of Human Science, 1855-2005 (Cambridge University Press, 2015), Grace Davie shows that the poverty question was up for grabs even into the twenty-first century because of ongoing disagreements about how to measure poverty and to manage the racists assumptions that underwrote it. The book uses the idiom of co-production to show how scientists, activists and other knowledge-makers made and remade poverty in dynamic interaction with the people they sought to know. The book documents the thwarted efforts of scientists to accomplish their political goals as their expert knowledge was variously invoked, reinterpreted, and dismissed not only by white-supremacist governments, but also by social activists, black communities, and labor unions, which all used experts poverty knowledge for their own political ends. At issue was the question of what constituted credible evidence, and over more than a century debates continued to toggle between quantitative and qualitative forms of evidence, between statistics and stories. Through this analysis, Davie pushes back against the familiar claim that the technocratic state was on a steady march towards quantitative objectivity. Poverty Knowledge in South Africa is a serious, thorough book and it is indispensable for thinking through questions of social justice not only among historical actors but among scholars in the present day. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this longer-than-usual episode, Chris and David provide an interlinking narrative between Grace Davie, Joe Webster, Carole Cusack, Jonathan Jong, Paul-Francois Tremlett, Linda Woodhead and Kim Knott, reflecting on current or future developments in the sociology of religion which challenge the ubiquity of the secularization thesis, ...

What is the sociology of religion? What are its particular concerns, dominant themes and defining methodologies? Where did it begin, and how has it evolved? This interview with Grace Davie, the first in our BSA SOCREL series, introduces this important and historically influential approach to the study of religion.

On Nomad we often talk about the changing nature of culture and how the church has changed (or not) in response. But rather than continuing to rely on our own anecdotal evidence, we thought it was about time we spoke with someone who actually knows what they're talking about.  Grace Davie is a professor in the sociology of religion and wrote the influential book Religion in Britain. So she seemed like the perfect person to speak to about exactly what's going on. Interview starts at 04:20 If you want more from Nomad, check out our website, and follow us on Facebook and twitter If you're looking for other people to share this journey with, then register on our Listener Map, and see if any other nomads are in your area.  Nomad can only keep going because a small group of faithful listeners help us pay the bills. If you want to join them, you can make regular donations at Patreon or a one-off or regular donation through PayPal, the links to which you can find on our support page. As a thank you, you'll have access to Nomad Book Club, our online community The Beloved Listener Lounge, and Nomad Devotionals, where we're attempting to reconstruct worship through a creative mix of songs, music, readings, prayers and guest reflections.

Kräver ett sekulärt samhälle sekulariserade medborgare? Vad betyder det när vi säger att Sverige är världens mest sekulariserade land? Hur sann är i så fall den bilden? Själva ordet sekularism är från 1800 talet, men redan Jesus bekände sig till idén, eftersom han gjorde åtskillnad mellan stat och religion. I ett människor och tro special medverkar idehistorikern Svante Nordin, civilministern Stefan Attefall, sociologiprofessorn Grace Davie, som har specialiserat sig på religionens betydelse i Europa samt SRs mellanöstenkorrespondent Cecilia Uddén om det sekulära statsbygget i revolternas mellanöstern. I panelen: Lena Andersson, författare, Lars Dencik, professor i socialpsykologi och regissören Farnaz Arbabi. Programmet är en repris från den 23 april 2011.

Kräver ett sekulärt samhälle sekulariserade medborgare? Vad betyder det när vi säger att Sverige är världens mest sekulariserade land? Hur sann är i så fall den bilden. Själva ordet sekularism är från 1800 talet men redan Jesus bekände sig till idén eftersom han gjorde åtskillnad mellan stat och religion. I ett människor och tro special medverkar idehistorikern Svante Nordin, civilministern Stefan Attefall, sociologiprofessorn Grace Davie som har specialiserat sig på religionens betydelse i EuropaSverigesradios mellanöstenkorrespondent Cecilia Uddén om det sekulära statsbygget i revolternas mellanöstern. I panelen: Lena Andersson, författare, Lars Dencik, professor i socialpsykologi och regissören Farnaz Arbabi.

Podcast Transcript... The post Believing Without Belonging? A Conversation With Sociologist Grace Davie appeared first on AlbertMohler.com.

Sverige beskrivs ofta som ett av världens mest sekulariserade länder - stämmer det? Människor och tro på långfredagen 2011 temperaturen på sekularismen i vår tid. Vad står vi idag när det gäller samspelet mellan en sekulär stat och religion, tradition och värderingar? Hur långt kan man driva sekularismen? Kräver ett sekulärt land sekulariserade medborgare? Är Sverige skensekulärt och vad händer med diskussionen om en sekulär stat i revoltens Mellanöstern? Programledaren Tithi Hahn gästas av Lena Andersson, författare, Lars Dencik, professor i socialpsykologi och regissören Farnaz Arbabi. Medverkar gör också Cecilia Uddén, Sveriges Radios Mellanösternkorrespondent, Grace Davie, sociologiprofessor samt idéhistorikern Svante Nordin. Reportrar: Sofia Bagge och Sören Wibeck. Programledare: Tithi Hahn Producent: Åsa Furuhagen Vestergren Även inom islam finns en diskussion om dynamiken mellan den religiösa och värdsliga makten. Teologiska Rummet från den 3 april 2011 handlar hur man resonerat i den shiitiska traditionen, i väntan på den tolfte imamens återkomst. Ska man hålla sig på avstånd, ska man samarbeta med makthavarna eller ska man rentav försöka ta den världsliga makten i egna händer.  Medverkande: Mohammad Fazlhashemi, professor i idéhistoria vid Umeå universitet och David Thurfjell, religionshistoriker vid Södertörns högskola. Producent och programledare Peter Sandberg. Länk till Filosofiska rummet om Sekularism.