چکیده:
Despite the separation of religious teachings from politics,~~~••human beings linked religion in another human and earthly way with politics. True it is that divine religions were no longer decisive in sociopolitical relations but religion did surface in a civil form compatibJe with the features of modern times within the sociopolitical arena .. This manifestation was entirely adaptable to the teachings of modern times. This article aims at reviewing the concept of civil religion from the viewpoint of Jean Jacques Rousseau. It first discusses the actual entity and the process of formulation of civil religion. Modern Western scholars and phllosophersseeking a solution for the inefficiency of Christianity in meeting the demands of modern times turned to civil religion.'Rousseau himself notes the discrepancies between political power and the power of the church in Christianity. The author focuses on Rousseau's reading of the issue and, toward the end, discusses the relationship between Rousseau's civil religion and Islam - as Rousseau himself has mentioned Islam in his debate on civil religion. Finally, the author concludes Rousseau's civil religion is not in accordance with Islam.
خلاصه ماشینی:
: Civil Religion, Rousseau, Politics, Modern Times, Islam, Christianity Keywords *Gholamreza Behroozlak is a PhD candidate of political science at Tarbiat Modarres University, Tehran.
'!' Both Machiavelli ( 1469-1527) andHobbes(l588-l 679)had made revisions in the traditional Christian principles of the Middle Ages prior to Rousseau by raising debates on the linkage of politics and religion adopting a new perspective but none had used the term under discussion.
The term civil religion became gradually prevalent in Western thinking following Rousseau and, in the process of time, different views and readings of this notion emerged.
"? In the process of the conceptual formulation of civil religion, despite the · original bondage it had with divine teachings and revelation in previous times at least in certain readings,' it became more of a secular nature in more recent views and was diminished to the sanctification of social symbols and ideals in maintaining social loyalty.
P" Despite its falling within the category of Jesus Christ's divine-universal promised land, what Hobbes defended would virtually lie in Rousseau's second category of religion because of the practical independence of any civil ruler from other rulers and also their rule on political society and church together.
To this end, the response to the question raised earlier could be that Rousseau's civil religion eventually acquires an entirely secular and non-divine formulation, the principles of which would be determined and established by the state.