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John Valk

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I am a (retired) Professor of Worldview Studies at the University of New Brunswick (Canada). I teach, research and write on worldviews. I have presented academic papers at various national and international conferences, and published in various academic journals and books.
I have written the book Worldviews: A Comprehensive Approve to Knowing Self and Others (Palgrave McMillan, 2021) and have co-written a book entitled “An Islamic Worldview from Turkey” with members of the Faculties of Religious Education and Theology at Ankara University (Turkey). I am also a Visiting Professor at the Protestant University Darmstadt, Germany.

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Northwestern University

Richard Bellamy

University College London

Kansas State University

Ricardo M O Campos

Faculdade de Ciências Sociais e Humanas - Universidade Nova de Lisboa

Armando Marques-Guedes

UNL - New University of Lisbon

Andrew W Wilkins

Goldsmiths, University of London

The University of Sydney

University of Vienna

University of San Francisco

Christoph Uehlinger

University of Zurich, Switzerland

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Papers by John Valk

Guest editorial: Prologue

Journal of Leadership Studies, 2010

Religion or Worldview: Enhancing Dialogue in the Public Square

Marburg Journal of Religion, 2009

Discussions involving religion’s place today in politics, the academy, the media, even in shaping... more Discussions involving religion’s place today in politics, the academy, the media, even in shaping public policy, in essence the public square, is not without its controversy, misunderstandings and challenges. At what point, however, does use of the term religion become counter-productive or serve to impede that discussion. At what point does its use limit our understanding of the variety of other beliefs and values equally at play in the public square? Might a more inclusive term, implemented at certain times and in certain situations, be more helpful in understanding the variety of beliefs, values and principles operating in the public square? This paper suggests that use of the term worldview, rather than exclusively religion, might enhance dialogue, broaden the discussion and expand the parameters to create a more level playing field, and to examine other perspectives which contrast or compete with religion in the public square.

Worldview Education: An Inclusive Approach

Journeying into a Peaceful Islam: A Worldview Framework Approach

In the minds of many in Europe and North America, the words Islam and violence often go hand in h... more In the minds of many in Europe and North America, the words Islam and violence often go hand in hand. Islam is readily associated with 9/11, ISIS, the oppression of women, honour killings, beheadings, and more. Small wonder. The media—newspapers, radio, television and more—report on an almost daily basis some car bombing, suicide bomber, mass killing, or beheading committed in the name of Allah, Islam, or the Islamic State.

Concluding Reflections

Worldviews, 2021

Worldview Literacy in the Academy and Beyond: Advancing Mutual Understanding in Diverse Societies*

Religious Education, 2020

General rights Copyright and moral rights for the publications made accessible in the public port... more General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim.

An islamic worldview: ethics in a modern, democratic and secular state

Turkish Journal of Bioethics, 2016

Introduction: Turkey is a modern, democratic and secular state that has had much of its focus dir... more Introduction: Turkey is a modern, democratic and secular state that has had much of its focus directed to the Western world, with a laïcité dominating state policy and the public square. Yet, Turkey is also overwhelmingly Islamic; Islam continues to shape its culture and its traditions. Concerns have surfaced that a growing traditional, politicized Islam is undermining Turkey's secular republican policies. But might this fear be misplaced-a misunderstanding or misconstrued notion of Islam? Might Islam be quite compatible with a modern, democratic and secular Turkish state? Islam has ethical principles and values that arise from its sacred scripture and the teachings that flow from it; taught to younger and older alike in the home, mosque, or school. Might these ethical principles and values not only be discernable, but also quite compatible, and perhaps even beneficial, for a modern, democratic and secular Turkey? This article will highlight a paradigm shift in thinking about Islam that also presents an ethical approach that is neither to be feared nor at odds with a modern, democratic and secular state. Method: A group of professors and graduate students at Ankara University, using a transdisciplinary worldview framework unfolded through a series of workshops, developed a new understanding of Islam. That new understanding also assisted them in thinking about what it means to be human in light of controversial ethical issues that arise today. Results: The worldview framework allowed participants to deepen their understanding of Islam through open discussion and by asking new questions. It revealed to them a dynamic Islam as a vision of life and a way of life, one that also explored what it means to be human in light of ethical issues pertaining to inclusion, disabilities, abortion and new medical technologies. Conclusion: A transdisciplinary worldview framework approach to Islam can present a paradigm shift for many Muslims. With its Socratic pedagogical approach it allows participants to engage in a dynamic and ongoing exploration and discussion of their ideas with others and determine for themselves their thoughts, beliefs and notions. A transdisciplinary worldview approach to Islamic ethics, or that of any other religious or secular worldview, is a valuable resource for ethics teachers. It is not prescriptive but engaging. It admits no neutrality and challenges students to deepen their Islamic faith, discern their ethical beliefs and values, and explore the sources on which they are based.

The Urgent Need for Teacher Preparation in Religious and Secular Worldview Education

Religious Education, 2017

In a world that is becoming increasingly globalized, it is ironic-as well as unfortunate and some... more In a world that is becoming increasingly globalized, it is ironic-as well as unfortunate and sometimes tragic-that secular and religious worldview education is decreasing, in the United States, Canada and elsewhere. This paper argues for the immediate need for programs that intentionally prepare teachers for all aspects of the educational workforce to reverse this trend. Teachers who are well-prepared to help students understand, respect, appreciate and learn from others with differing worldviews will help produce a generation of citizens who will promote greater respect, tolerance, harmony, and peace on school campuses (at all levels), in the workplace, in neighborhoods, within nations domestically, and in the global community.

Enhancing Religious Education Through Worldview Exploration

Discourse and Communication for Sustainable Education, 2016

Exploring one’s worldview requires a journey into one’s heart, soul and mind (Knowing Self). But ... more Exploring one’s worldview requires a journey into one’s heart, soul and mind (Knowing Self). But Knowing Self requires Knowing Others, imperative in a global world. To what extent do schools prepare students for participation in that global world, especially when it comes to awareness of its worldview diversity, and no less its religious diversity? This paper presents the findings of two research projects highlighting knowledge, awareness and attitudes towards various worldviews. The findings of the first is rather discouraging, a result of little to no attention given to teaching about religion in the schools. The second is much more encouraging, a result of worldview education that explores both religious and secular worldviews – their impacts on individuals and society. It then gives a brief description of a worldview framework that deepens and broadens awareness and understanding of self and others, encourages questioning and openness, and develops critical thinking.

Learning as Encounter Between Self and Other

Religious Education, 2017

I was raised in an ecclesiastical tradition focused on discerning the truth—the truth of God’s en... more I was raised in an ecclesiastical tradition focused on discerning the truth—the truth of God’s encounter with humans. That truth could be grasped cognitively, through an appropriate but particular confessional framework. It could be encapsulated doctrinally, through concise statements used as standards to measure other truths. It could be propagated missionally, through global endeavors aimed at rescuing those who risked eternal peril. The truth, unveiled to the few, would enlighten the many; the other—those walking in darkness, and without the truth. The other became a project; an encounter to correct the error of their ways. Perhaps this story is familiar, in greater or lesser degrees. We are but a few generations removed from ecclesiastical proclivity for missionary endeavors, with not a few still so engaged. The latter part of the nineteenth century and a part of the twentieth century was an era of Missionary Societies, committed to promulgating Christianity to the rest of the world, and along with it a Western way of life. Religious education was Christian education, a means to better understand one’s own religious worldview, and also to better confront the worldview of the other. In the process, knowing self appeared largely, if not exclusively, unaware of or disinterested in knowing the other, for what could one possibly learn from those whose thinking needed correctives? Early on there were alternative, albeit rare, views, however. With great curiosity they came to look at the other in different ways. Already in the fifteenth century, the German theologian and philosopher Nicholas of Cusa discerned truth in other religions, even if not equivalent to his own. The seventeenth century missionary theologiansMateo Ricci (China) and Robert de Nobili (India) declared truth in the beliefs of the other whom they had encountered, much to the dismay of their Vatican superiors. The nineteenth century German born philologist Max Müller proffered a new idea: understand the other to better understand the self—“he who knows one; knows none.” It was in the latter part of the twentieth century, however, mostly through increased encounters, that appreciation for the other changed dramatically. Huston Smith’s famous Religions of Man (1958), with its comparative religions approach, opened the world of the other to many in the West. Ninian Smart, who separated religious studies from traditional theology and made it a secular discipline, discerned structural parallels between various worldviews, both religious and secular, using his now widely known “seven dimensional” framework (1983). Universities adopted Religious Studies or Comparative Study of Religion courses and programs. They replaced Christian Theology, now relegated to theological colleges affiliated with or adjacent to larger public universities. The secular study of religion was less interested in determining the truth of any particular religious or secular worldview and more

Under the Influence of Buddhism: The Psychological Well-being Indicators of GNH

bhutanstudies.org.bt

Measuring human well-being is important in determining whether people's lives improve or wor... more

Worldviews and leadership: Thinking and acting the bigger pictures

Journal of Leadership Studies, 2011

Leadership is about ideas and actions. Put simply, it is about implementing new ideas into creati... more Leadership is about ideas and actions. Put simply, it is about implementing new ideas into creative actions to achieve desired results. Doing so, however, is far from simple. We know leadership requires considerable skills and abilities. It requires knowledge and insight-about one's organization or entity, its people, goals, strengths and market niche. Yet, something more is needed. Leadership also requires a kind of awareness beyond the immediate, an awareness of the larger pictures-of paradigms that direct us, beliefs that sustain us, values that guide us and principles that motivate us, our worldviews. This article will, first, briefly examine how the concept of worldviews is used in leadership study and the contexts in which it arises. Second, it will critically look at worldviews, recognizing that they are not always coherent and that our belief systems are often fragmented and incomplete. Third, it will argue for the relevance of the concept worldview in leadership study as a way to explore various visions of life and ways of life that may be helpful in overcoming the challenges we face today. Fourth, it will examine how national and global issues impact worldview construction, especially among the millennial generation. Our conclusions set some directions for leadership action in light of worldview issues.

Knowing Self and Others: Sustaining Ethical Leadership

Ethical Leadership & Contemporary Challenges: Philosophical Perspectives. Beauvais, Shukla & David-Blais. Leuven: Peeters, 2013

Religion & the University of New Brunswick

Fides et Historia/Faith & History, 2009

Knowing Self and Others: Worldview Study at Renaissance College

Knowing self cannot be accomplished without investigation of the other. Knowing self and others—i... more Knowing self cannot be accomplished without investigation of the other. Knowing self and others—in essence, understanding the human—entails engaging the larger existential or ultimate questions of life. These questions loom large and defy easy solutions, yet wrestling with them remains the hall‐ mark of the educated person, as questions asked of others quickly become those we ask of ourselves. Posing these questions lends weight to exploring the beliefs and values that constitute one's worldview and the myriad of influences and experiences that give it shape. The study of differing world‐ views enhances knowledge and critical thinking; for global citizenship and civil society leadership; for open‐mindedness and discernment. This article explores worldviews— " visions of life " and " ways of life " —as an inclusive search for knowing self and others. It argues for a comprehensive approach that includes both religious and secular worldviews and offers a pedagogical model that incorporates worldview study at the undergraduate level. Introduction The compelling words of the Oracle of Delphi (Know Thyself) have long stood at the centre of the academy. Knowing self cannot be accomplished, however, without serious investigation of the other. Knowing self and others, in essence understanding the human, is never simple, for questions con‐ cerning who we are, the meaning and purpose of life, our responsibilities and obligations, how to discern right from wrong, and where lies hope for the future not only loom large but defy easy solution. Wrestling with the larger questions of life remains nonetheless the hallmark of the educated person. These larger questions also lend weight to exploring the beliefs and values that constitute one's worldview and the myriad of influences and

Teaching about Religion in the Social Studies Curriculum

Canadian Social Studies, 1998

Religion and the Schools: The Case of Utrecht

History of Education Quarterly, 1995

Page 1. Religion and the Schools: The Case of Utrecht John Valk The matter of religion and the sc... more

The Concept of the Coincidentia Oppositorum in the Thought of Mircea Eliade

Religious Studies, Feb 29, 1992

... in which the sacred will be apprehended on 'newer' and 'higher' levels, t... more ... in which the sacred will be apprehended on 'newer' and 'higher' levels, this new existence will always be faced with the same paradoxical, and hence limited, revelation of the sacred. The paradox implies that the sacred is never fully revealed, nor is the profane ever completely ...

Enhancing Dialogue in the Public Square

Discussions involving religion's place today in politics, the academy, the media, even in sha... more Discussions involving religion's place today in politics, the academy, the media, even in shaping public policy, in essence the public square, is not without its controversy, misunderstandings and challenges. At what point, however, does use of the term religion become counter-productive or serve to impede that discussion. At what point does its use limit our understanding of the variety of

Guest editorial: Prologue

Journal of Leadership Studies, 2010

Religion or Worldview: Enhancing Dialogue in the Public Square

Marburg Journal of Religion, 2009

Discussions involving religion’s place today in politics, the academy, the media, even in shaping... more Discussions involving religion’s place today in politics, the academy, the media, even in shaping public policy, in essence the public square, is not without its controversy, misunderstandings and challenges. At what point, however, does use of the term religion become counter-productive or serve to impede that discussion. At what point does its use limit our understanding of the variety of other beliefs and values equally at play in the public square? Might a more inclusive term, implemented at certain times and in certain situations, be more helpful in understanding the variety of beliefs, values and principles operating in the public square? This paper suggests that use of the term worldview, rather than exclusively religion, might enhance dialogue, broaden the discussion and expand the parameters to create a more level playing field, and to examine other perspectives which contrast or compete with religion in the public square.

Worldview Education: An Inclusive Approach

Journeying into a Peaceful Islam: A Worldview Framework Approach

In the minds of many in Europe and North America, the words Islam and violence often go hand in h... more In the minds of many in Europe and North America, the words Islam and violence often go hand in hand. Islam is readily associated with 9/11, ISIS, the oppression of women, honour killings, beheadings, and more. Small wonder. The media—newspapers, radio, television and more—report on an almost daily basis some car bombing, suicide bomber, mass killing, or beheading committed in the name of Allah, Islam, or the Islamic State.

Concluding Reflections

Worldviews, 2021

Worldview Literacy in the Academy and Beyond: Advancing Mutual Understanding in Diverse Societies*

Religious Education, 2020

General rights Copyright and moral rights for the publications made accessible in the public port... more General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim.

An islamic worldview: ethics in a modern, democratic and secular state

Turkish Journal of Bioethics, 2016

Introduction: Turkey is a modern, democratic and secular state that has had much of its focus dir... more Introduction: Turkey is a modern, democratic and secular state that has had much of its focus directed to the Western world, with a laïcité dominating state policy and the public square. Yet, Turkey is also overwhelmingly Islamic; Islam continues to shape its culture and its traditions. Concerns have surfaced that a growing traditional, politicized Islam is undermining Turkey's secular republican policies. But might this fear be misplaced-a misunderstanding or misconstrued notion of Islam? Might Islam be quite compatible with a modern, democratic and secular Turkish state? Islam has ethical principles and values that arise from its sacred scripture and the teachings that flow from it; taught to younger and older alike in the home, mosque, or school. Might these ethical principles and values not only be discernable, but also quite compatible, and perhaps even beneficial, for a modern, democratic and secular Turkey? This article will highlight a paradigm shift in thinking about Islam that also presents an ethical approach that is neither to be feared nor at odds with a modern, democratic and secular state. Method: A group of professors and graduate students at Ankara University, using a transdisciplinary worldview framework unfolded through a series of workshops, developed a new understanding of Islam. That new understanding also assisted them in thinking about what it means to be human in light of controversial ethical issues that arise today. Results: The worldview framework allowed participants to deepen their understanding of Islam through open discussion and by asking new questions. It revealed to them a dynamic Islam as a vision of life and a way of life, one that also explored what it means to be human in light of ethical issues pertaining to inclusion, disabilities, abortion and new medical technologies. Conclusion: A transdisciplinary worldview framework approach to Islam can present a paradigm shift for many Muslims. With its Socratic pedagogical approach it allows participants to engage in a dynamic and ongoing exploration and discussion of their ideas with others and determine for themselves their thoughts, beliefs and notions. A transdisciplinary worldview approach to Islamic ethics, or that of any other religious or secular worldview, is a valuable resource for ethics teachers. It is not prescriptive but engaging. It admits no neutrality and challenges students to deepen their Islamic faith, discern their ethical beliefs and values, and explore the sources on which they are based.

The Urgent Need for Teacher Preparation in Religious and Secular Worldview Education

Religious Education, 2017

In a world that is becoming increasingly globalized, it is ironic-as well as unfortunate and some... more In a world that is becoming increasingly globalized, it is ironic-as well as unfortunate and sometimes tragic-that secular and religious worldview education is decreasing, in the United States, Canada and elsewhere. This paper argues for the immediate need for programs that intentionally prepare teachers for all aspects of the educational workforce to reverse this trend. Teachers who are well-prepared to help students understand, respect, appreciate and learn from others with differing worldviews will help produce a generation of citizens who will promote greater respect, tolerance, harmony, and peace on school campuses (at all levels), in the workplace, in neighborhoods, within nations domestically, and in the global community.

Enhancing Religious Education Through Worldview Exploration

Discourse and Communication for Sustainable Education, 2016

Exploring one’s worldview requires a journey into one’s heart, soul and mind (Knowing Self). But ... more Exploring one’s worldview requires a journey into one’s heart, soul and mind (Knowing Self). But Knowing Self requires Knowing Others, imperative in a global world. To what extent do schools prepare students for participation in that global world, especially when it comes to awareness of its worldview diversity, and no less its religious diversity? This paper presents the findings of two research projects highlighting knowledge, awareness and attitudes towards various worldviews. The findings of the first is rather discouraging, a result of little to no attention given to teaching about religion in the schools. The second is much more encouraging, a result of worldview education that explores both religious and secular worldviews – their impacts on individuals and society. It then gives a brief description of a worldview framework that deepens and broadens awareness and understanding of self and others, encourages questioning and openness, and develops critical thinking.

Learning as Encounter Between Self and Other

Religious Education, 2017

I was raised in an ecclesiastical tradition focused on discerning the truth—the truth of God’s en... more I was raised in an ecclesiastical tradition focused on discerning the truth—the truth of God’s encounter with humans. That truth could be grasped cognitively, through an appropriate but particular confessional framework. It could be encapsulated doctrinally, through concise statements used as standards to measure other truths. It could be propagated missionally, through global endeavors aimed at rescuing those who risked eternal peril. The truth, unveiled to the few, would enlighten the many; the other—those walking in darkness, and without the truth. The other became a project; an encounter to correct the error of their ways. Perhaps this story is familiar, in greater or lesser degrees. We are but a few generations removed from ecclesiastical proclivity for missionary endeavors, with not a few still so engaged. The latter part of the nineteenth century and a part of the twentieth century was an era of Missionary Societies, committed to promulgating Christianity to the rest of the world, and along with it a Western way of life. Religious education was Christian education, a means to better understand one’s own religious worldview, and also to better confront the worldview of the other. In the process, knowing self appeared largely, if not exclusively, unaware of or disinterested in knowing the other, for what could one possibly learn from those whose thinking needed correctives? Early on there were alternative, albeit rare, views, however. With great curiosity they came to look at the other in different ways. Already in the fifteenth century, the German theologian and philosopher Nicholas of Cusa discerned truth in other religions, even if not equivalent to his own. The seventeenth century missionary theologiansMateo Ricci (China) and Robert de Nobili (India) declared truth in the beliefs of the other whom they had encountered, much to the dismay of their Vatican superiors. The nineteenth century German born philologist Max Müller proffered a new idea: understand the other to better understand the self—“he who knows one; knows none.” It was in the latter part of the twentieth century, however, mostly through increased encounters, that appreciation for the other changed dramatically. Huston Smith’s famous Religions of Man (1958), with its comparative religions approach, opened the world of the other to many in the West. Ninian Smart, who separated religious studies from traditional theology and made it a secular discipline, discerned structural parallels between various worldviews, both religious and secular, using his now widely known “seven dimensional” framework (1983). Universities adopted Religious Studies or Comparative Study of Religion courses and programs. They replaced Christian Theology, now relegated to theological colleges affiliated with or adjacent to larger public universities. The secular study of religion was less interested in determining the truth of any particular religious or secular worldview and more

Under the Influence of Buddhism: The Psychological Well-being Indicators of GNH

bhutanstudies.org.bt

Measuring human well-being is important in determining whether people's lives improve or wor... more

Worldviews and leadership: Thinking and acting the bigger pictures

Journal of Leadership Studies, 2011

Leadership is about ideas and actions. Put simply, it is about implementing new ideas into creati... more Leadership is about ideas and actions. Put simply, it is about implementing new ideas into creative actions to achieve desired results. Doing so, however, is far from simple. We know leadership requires considerable skills and abilities. It requires knowledge and insight-about one's organization or entity, its people, goals, strengths and market niche. Yet, something more is needed. Leadership also requires a kind of awareness beyond the immediate, an awareness of the larger pictures-of paradigms that direct us, beliefs that sustain us, values that guide us and principles that motivate us, our worldviews. This article will, first, briefly examine how the concept of worldviews is used in leadership study and the contexts in which it arises. Second, it will critically look at worldviews, recognizing that they are not always coherent and that our belief systems are often fragmented and incomplete. Third, it will argue for the relevance of the concept worldview in leadership study as a way to explore various visions of life and ways of life that may be helpful in overcoming the challenges we face today. Fourth, it will examine how national and global issues impact worldview construction, especially among the millennial generation. Our conclusions set some directions for leadership action in light of worldview issues.

Knowing Self and Others: Sustaining Ethical Leadership

Ethical Leadership & Contemporary Challenges: Philosophical Perspectives. Beauvais, Shukla & David-Blais. Leuven: Peeters, 2013

Religion & the University of New Brunswick

Fides et Historia/Faith & History, 2009

Knowing Self and Others: Worldview Study at Renaissance College

Knowing self cannot be accomplished without investigation of the other. Knowing self and others—i... more Knowing self cannot be accomplished without investigation of the other. Knowing self and others—in essence, understanding the human—entails engaging the larger existential or ultimate questions of life. These questions loom large and defy easy solutions, yet wrestling with them remains the hall‐ mark of the educated person, as questions asked of others quickly become those we ask of ourselves. Posing these questions lends weight to exploring the beliefs and values that constitute one's worldview and the myriad of influences and experiences that give it shape. The study of differing world‐ views enhances knowledge and critical thinking; for global citizenship and civil society leadership; for open‐mindedness and discernment. This article explores worldviews— " visions of life " and " ways of life " —as an inclusive search for knowing self and others. It argues for a comprehensive approach that includes both religious and secular worldviews and offers a pedagogical model that incorporates worldview study at the undergraduate level. Introduction The compelling words of the Oracle of Delphi (Know Thyself) have long stood at the centre of the academy. Knowing self cannot be accomplished, however, without serious investigation of the other. Knowing self and others, in essence understanding the human, is never simple, for questions con‐ cerning who we are, the meaning and purpose of life, our responsibilities and obligations, how to discern right from wrong, and where lies hope for the future not only loom large but defy easy solution. Wrestling with the larger questions of life remains nonetheless the hallmark of the educated person. These larger questions also lend weight to exploring the beliefs and values that constitute one's worldview and the myriad of influences and

Teaching about Religion in the Social Studies Curriculum

Canadian Social Studies, 1998

Religion and the Schools: The Case of Utrecht

History of Education Quarterly, 1995

Page 1. Religion and the Schools: The Case of Utrecht John Valk The matter of religion and the sc... more

The Concept of the Coincidentia Oppositorum in the Thought of Mircea Eliade

Religious Studies, Feb 29, 1992

... in which the sacred will be apprehended on 'newer' and 'higher' levels, t... more ... in which the sacred will be apprehended on 'newer' and 'higher' levels, this new existence will always be faced with the same paradoxical, and hence limited, revelation of the sacred. The paradox implies that the sacred is never fully revealed, nor is the profane ever completely ...

Enhancing Dialogue in the Public Square

Discussions involving religion's place today in politics, the academy, the media, even in sha... more Discussions involving religion's place today in politics, the academy, the media, even in shaping public policy, in essence the public square, is not without its controversy, misunderstandings and challenges. At what point, however, does use of the term religion become counter-productive or serve to impede that discussion. At what point does its use limit our understanding of the variety of