SEKÜLERLEŞME KLASİK VE ÇAĞDAŞ YAKLAŞIMLAR

M. ALİ KİRMAN İHSAN ÇAPCIOĞLU

M. ALİ KİRMANAdana’da doğdu (1964). Lisans (1987), yüksek lisans (1994) ve doktora eğitimini tamamladı (2000). Milli Eğitim Bakanlığı’na bağlı okullarda öğretmenlik ve idarecilik yaptı (1987-1997). Halen KSÜ İlahiyat Fakültesi’nde öğretim üyesi olarak görev yapmaktadır. Din Sosyolojisi Terimleri Sözlüğü (2004, 2011), Din ve Sekülerleşme (2005), Yeni Dini Hareketler Sosyolojisi (2010) kitaplarının yanı sıra çeşitli ulusal ve uluslararası dergilerde çok sayıda makalesi yayımlanmıştır. Ayrıca birçok ulusal ve uluslararası sempozyuma katılarak bildiriler sunmuştur. Evli ve üç çocuk babasıdır.

İHSAN ÇAPCIOĞLUKastamonu’da doğdu (1974). İlk, orta ve lise öğrenimini aynı ilde tamamladı. Ankara Üniversitesi İlahiyat Fakültesi’nde lisans (1995-2000) ve din sosyolojisi alanında yüksek lisans (200-2003) eğitimi aldı. Daha sonra aynı üniversitede din sosyolojisi doktoru oldu (2008). Küreselleşme, Kültür ve Din başlıklı çalışmasıyla din sosyolojisi doçenti oldu (2012). Almanya, Slovakya ve Kazakistan’da, proje, araştırma ve ders verme amaçlı akademik faaliyetlerde bulunan Çapcıoğlu, Ankara Üniversitesi İlahiyat Fakültesi Felsefe ve Din Bilimleri Din Sosyolojisi Anabilim Dalı’nda öğretim üyesi olarak çalışmaktadır. Ulusal ve uluslararası bilimsel dergilerde yayımlanmış çok sayıda makalesi, bildirisi ve kitabı bulunan Çapcıoğlu’nun çalışmaları; din ile toplumsal yapı, kurum, süreç, olay ve olgular arasındaki etkileşimler üzerinde yoğunlaşmaktadır. Çapcıoğlu, akademik düzeyde Arapça ve İngilizce bilmektedir.

ÖNSÖZ .............................................................................................. 7

BİRİNCİ BÖLÜMSEKÜLERLEŞMEYE KLASİK YAKLAŞIMLAR

9-221

SEKÜLERLEŞME .............................................................................. 9B RYA N W I L S O NÇ E V İR E N : A L İ B AY E R

SEKÜLERLEŞME: SİSTEMATİK BİR BETİMLEME ......................... 25S T E V E B R U C EÇ E V İR E N : İH S A N Ç A P C I OĞL U

SEKÜLER: SOSYOLOJİK BİR BAKIŞ .............................................. 45J O H N A . C O L E M A NÇ E V İR E N . Ö M E R FA R U K D A R E N D E

SEKÜLERLEŞMENİN ANLAMI VE KAPSAMI ................................. 57K A R E L D O B B E L A E R EÇ E V İR E N : M E H M E T S Ü H E Y L Ü N A L

SEKÜLERLEŞMENİN YÜKSELİŞİ:DİNİN TOPLUMSAL ÖNEMİNİ KAYBETMESİ ................................. 75

A L A N A L D R I D G EÇ E V İR E N : İH S A N Ç A P C I OĞL U — S İN A N Y I L M A Z

SEKÜLERLEŞME TARTIŞMASINI TARİHSELLEŞTİRME: BİR ARAŞTIRMA GÜNDEMİ ......................................................... 119

P H I L I P S . G O R S K IÇ E V İR E N : A L İ B AY E R

BİLİM VE KUTSAL ........................................................................ 139R O B E RT W U T H N O WÇ E V İR E N : Ö M E R FA R U K D A R E N D E

SEKÜLERLEŞME DİN İLİŞKİSİ: KURAMSAL BİR YAKLAŞIM ...... 155A L İ B AY E R

İÇİNDEKİLER

MAX WEBER’E GÖRE İSLAM VE KONFÜÇYANİZM: KANTÇI SEKÜLERLEŞME KURAMI ............................................. 185

B RYA N S . T U R N E RÇ E V İR E N : İH S A N Ç A P C I OĞL U

KÜRESELLEŞME PERSPEKTİFİNDEN SEKÜLERLEŞME ........... 207P E T E R F R I E D R I C H B E Y E RÇ E V İR E N : FAT İH Ö M E K

İKİNCİ BÖLÜM SEKÜLERLEŞMEYE ÇAĞDAŞ YAKLAŞIMLAR

223-475

SEKÜLERLEŞME YANLIŞLANDI .................................................. 223P E T E R L . B E R G E RÇ E V İR E N : M . A L İ K İR M A N

GEREKSİZ BİR FİKİR DEĞİŞİKLİĞİ: BERGER VE SEKÜLERLEŞME ..................................................... 235

S T E V E B R U C EÇ E V İR E N : M . A L İ K İR M A N

YENİDEN KUTSALLAŞMA ............................................................ 253G R A C E D AV İEÇ E V İR E N : M . A L İ K İR M A N

AVRUPA: KURALI DOĞRULAYAN İSTİSNA MI? ........................... 277G R A C E D AV I EÇ E V İR E N : İH S A N T O K E R

AMERİKA’NIN İSTİSNALIĞI MI? ................................................... 299J O H N T O R P E YÇ E V İR E N : M . A L İ K İR M A N

SEKÜLERLEŞME, GELENEK VE DİNDARLIĞIN YENİ ŞEKİLLERİ: BAZI TEORİK ÖNERİLER .............................................................. 323

D A N I É L E H E RV I E U - L É G E RÇ E V İR E N : H A L İL AY D I N A L P

SEKÜLERLEŞME VE DİNİN GELECEĞİ ........................................ 339M . A L İ K İR M A N

MODERN TOPLUMDA DİN ARAŞTIRMALARI ALANINDAKİ SON GELİŞMELER ....................................................................... 355

O L E R I I SÇ E V İR E N L E R : B Ü N YA M İN S O L M A Z - İH S A N Ç A P C I OĞL U

KAYNAKLAR ................................................................................. 375

DİZİN ............................................................................................ 403

7

ÖNSÖZ

Son yıllarda özellikle din sosyolojisi alanında yoğun bir sekülerleş-me tartışması yaşanmaktadır. Bilindiği gibi sekülerleşme, en genel tanımıyla, dinin öneminin azaldığı veya tamamen kaybolduğu bir süreci niteler. Ancak son 40-50 yılda yaşanan bazı gelişmeleri göz önüne alan sosyologlar, sekülerleşmeden ziyade de-sekülerleşme sürecinden söz eder olmuşlardır. Zira sekülerleşme tartışmaları tüm dünyada küresel bir mesele olarak son derece dinamik bir şekilde uzunca bir süreden beri sürdürülmekte ve hatta yeni pa-radigmaların ileri sürülmesiyle birlikte klasik sekülerleşme teo-rilerinin gözden düştüğü ve de-sekülerleşme aşamasına geçildiği gözlenmektedir. Kuşkusuz bu tartışmalar modern dünyada dinin yerinin ve fonksiyonunun anlaşılması açısından son derece yararlı olmuştur. Dolayısıyla Batı dünyasında din sosyolojisi alanında ol-dukça zengin bir literatürün oluştuğu söylenebilir.

Türkiye’de ise durum oldukça farklıdır. Zira Türk toplumu, özellikle akademiyası bu tartışmalara sonradan gecikmeli ola-rak katıldığı için bir olgu ve süreç olarak sekülerleşmenin ne ol-duğunu anlamadan eleştirilerine dâhil olunmuştur. Bu da doğal olarak sekülerleşmenin tam olarak anlaşılmadan eleştirilmesine, hatta yargılanmasına yol açmıştır. İlginçtir, konjonktürel açıdan bu yaklaşım, her ne kadar her fırsatta farklı oldukları ifade edilse de dinî bir oluşumun devamı olarak bilinen veya en azından öyle algılanan, fakat her halükarda dinî cemaatlerin güçlü bir şekilde desteğini alan bir siyasî partinin iktidarına denk gelmiştir. Bu da, meselenin siyasî, dinî ve ideolojik bir zeminde değil de, bilimsel bir çerçevede ele alınması zaruretini arttırmıştır.

Bir başka husus da, sekülerleşme tartışmalarının Türkiye’de daha ziyade laiklik eksenli bir çizgide sürdürülmüş olmasıdır. Bir diğer ifadeyle Türk toplumunda din-birey ve din-toplum iliş-

SEKÜLERLEŞME8

kisinin, dolayısıyla sekülerleşme tartışmalarının siyasî ve ideolo-jik bir zeminde kutuplaştırıcı ve hatta sığ bir çizgide sürdürüldü-ğüne şahit olunmaktadır. Bu durum aslında Türk toplumunun zengin tarihî tecrübesinin göz ardı edilmesi anlamına gelmekte-dir. Zira Türk toplumunun yaklaşık iki asrı aşkın bir süreden be-ri devam edegelen yenileşme/modernleşme süreci nedeniyle se-külerleşme tartışmalarına çok da yabancı sayılmayacağı ve hatta din ve sekülerleşme ilişkisi bağlamında son derece zengin bir pratiğe sahip olduğu söylenebilir.

Bununla birlikte söz konusu tartışmaların bilimsel ve daha ge-niş bir çerçevede belli bir uzlaşı ve hoşgörü zemininde sürdürül-mesine katkı yapmak amacıyla bazı çalışmaların varlığı da söz konusudur. Hatta denebilir ki bu konuda din sosyolojisiyle ilgi-lenen akademisyenlerin, özellikle İlahiyat Fakülteleri bünyesin-de çalışan din sosyologlarının çaba ve gayretleriyle önemli bir li-teratür ortaya çıkmaktadır. Bunlardan birini belirtmek gerekirse, din sosyolojisi alanında sekülerleşme ve din ilişkisini münhası-ran konu edinen bir alan araştırması olarak ilk telif eser 2005 yı-lında tarafımızdan yayınlanmıştır.

Elinizdeki bu derleme de böyle bir amaca matuf olarak hazır-lanmıştır. Bu kitapta din ve sekülerleşme ilişkisiyle ilgili bir di-zi tercüme ve telif makale sunulmaktadır. Bunların bir kısmı da-ha önce yayınlanmış, önemli bir kısmı ise ilk kez bu çalışmada yayınlanmaktadır. Makaleler iki kategoride toplanmıştır. İlk bö-lümde sekülerleşmenin bir olgu veya süreç olarak anlaşılmasına ilişkin makaleler yer almıştır. İkinci bölümde ise daha yakın dö-nemde sekülerleşme eleştirilerine de değinen makalelere yer ve-rilmiştir. Böylece konunun Türk kamuoyunda veya en azından din sosyolojisine ilgi duyanlar arasında bir bütün halinde anlaşıl-masına katkıda bulunulması amaçlanmıştır.

Türk toplumunda din ve sekülerleşme tartışmalarının sağlıklı bir biçimde sürdürülmesi amacıyla başlatılan bir girişimin bu ilk adımını önümüzdeki günlerde Türk akademisyenlerinin kaleme aldığı Türkiye, İslam ve Sekülerleşme çalışması ile tamamlamayı planlıyoruz. Gayret bizden başarı Allah’tandır.

M. Ali Kirman İhsan Çapcıoğlu

375

KAYNAKLAR

Acquavıva, Sabino (1979). The Decline of the Sacred in Industrial Soci-ety. Oxford: Basil Blackwell.

Agadjanıan, Alexander (2006). ‘The Search for Privacy and the Return of Grand Narrative: Religion in a Post-Communist Society’. So-cial Compass, 53:169-84.

Ahmed, Leila (1992). Women and Gender in Islam: Historical Roots of a Modern Debate. New Haven and London: Yale University Press.

Aidala, Angela A. (1984), “Worldviews, Ideologies and Social Experi-mentation: Clarification and Replication of ‘The Consciousness Reformation’”, Journal for the Scientific Study of Religion, 22 (3): 44-59

Altındal, A. (1994), Laiklik: Enigmaya Dönüşen Paradigma, 2.baskı, İs-tanbul, Altın Kitaplar

Arendt, Hannah (1965) On Revolution, New York: Penguin.Aron, R, 2000, Sosyolojik Düşüncenin Evreleri, Bilgi Yay, Ankara.Asad, T. (2003), Formations of the Secular: Christianity, Islam, Moder-

nity, California: Stanford University PressAshford, Shena, and Noel Timms (1992), What Europe Thinks: A Study

of European Values, Aldershot, UK: Dartmouth.Attas, S. N. (2003), İslam, Sekülerizm ve Geleceğin Felsefesi, çev. M.E.

Kılıç, 3. baskı, İstanbul, İnsan Yay.Azria, Règine, Le Judaïsme (Paris: La Decouverte, 1996). Babbie, Earl R. (1970), Science and Morality in Medicine: A Survey of

Medical Educators, Berkeley, Los Angeles, London: University of California Press.

Bacevich, Andrew (2008) The Limits of Power: The End of American Exceptionalism, New York: Metropolitan Books.

Bainbridge, W. S. (1993), “New Religions, Science, and Secularization”, Religion and the Social Order, 3, 277-292

SEKÜLERLEŞME376

Baldwin, Peter (2009) The Narcissism of Minor Differences: How Ame-rica Resembles Europe-An Essay in Numbers, New York: Ox-ford University Press.

Bankston, C. L., 2002, “Rationality Choice and the Religious Economy: The Problem of Belief”, Review of Religious Research, 43 (4): 311-325.

Barker, David, Loek Holman ve Astrid Vloet, The European Values Study 1981-1990:Summary Report, basım: European Values Gruoup adına Gordon Cook Foundation, 1992.

Barker, Eileen 1992, New Religious Movements, London: HMSO Pub-lications.

_____, (1979), “Thus Spake the Scientist: A Comparative Account of the New Priesthood and Its Organizational Bases”, Annual Revi-ew of the Social Sciences of Religion, 3:79-103.

Barnes, Barry (1974), Scientific Knowledge and Sociological Theory, London: Routledge & Kegan Paul.

Bauberot, Jean (2005). Histoire De La Laïcité En France, genişletilmiş 3. baskı. Paris: Presses Universitaires de France, Collection Que sais-je.

_____, ed. (1994), Religions et laicit´e dan l’Europe des douze. Paris: Syros.

Bayer, A. (2006), Sosyolojik Perspektiften Sekülerleşme ve Din İlişkisi-ne Yeniden Bakış, Yayınlanmamış Yüksek Lisans tezi, KSÜ Sos-yal Bilimler Enstitüsü

Becker, Howard S. and James Carper (1956), “The Elements of Identi-fication with an Occupation”, American Sociological Review, 21 (3):341-348.

Becker, W., et al. (1990), Zur Geschichte der Christlich-Demokratischen Bewegung in Europa, Melle: E. Knoth.

Beckford, James, Cult Controversies (London and Newyork: Tavistock Publications, 1985).

_____, ed., New Religious Movements and Rapid Social Change (Lon-don: Sage/UNESCO, 1986).

Bell, Daniel (1976). The Cultural Contradictions of Capitalism. Lon-don: Heinemann.

_____, (1980). The Winding Passage: Essays and Sociological Journeys 1960-1980. New York: Basic Books.

_____, and CHAIBONG, HAHM (eds.) (2003). Confucianism for the Modern World. Cambridge: Cambridge University Press.

Bellah, R. N. (1976), “New Religious Consciousness and the Crisis in Modernity”, The New Religious Consciousness, Charles Y. Glock and Robert N. Bellah, (eds.), Berkeley, University of Cali-fornia Press, 333-352

KAYNAKLAR377

_____, (2002), “Din ile Sosyal Bilim Arasında”, çev. A.Köse, Sekülerizm Sorgulanıyor, İstanbul, Ufuk Yay., 161-188

Bellah, Robert (1970) “Civil religion in America”, in R. Bellah, Beyond Belief: Religion in a Post - Traditional World, New York: Harper and Row, 168-89.

_____, (1970), Beyond Belief, New York: Harper and Row._____, (1975) The Broken Covenant: American Civil Religion in Time

of Trial, New York: Seabury Press._____, (1992) “Afterword: religion and the legitimation of the Ameri-

can republic”, in R. Bellah, The Broken Covenant: American Ci-vil Religion in Time of Trial (2nd edn.), Chicago: University of Chicago Press, 164-88.

_____, (1998) “Is there a common American culture?”, Journal of the American Academy of Religion 66 (3): 613-25.

_____, (1999) “Max Weber and world-denying love: a look at the his-torical sociology of religion”, Journal of the American Academy of Religion 67 (2): 277-304.

_____, (1963). ‘Reflections on the Protestant Ethic Analogy in Asia’. Jo-urnal of Social Issues, 1911: 5261.

_____, (1970), Beyond Belief, New York: Harper & Row._____, (2003). Imagining Japan: The Japanese Tradition and its Mo-

dern Interpretations. Berkeley: University of California Press.Bender, Thomas (2006) A Nation among Nations: America’s Place in

World History, New York: Hill and Wang.Bercovitch, Sacvan (1975) The Puritan Origins of the American Self,

New Haven: Yale University Press. Berger, A Far Glory, 32.Berger, P. (1999) The Desecularization of the World: Resurgent Religion

and World Politics, Grand Rapids: Erdmans Publishing._____, (2002) “The cultural dynamics of globalization”, in P. Berger and

S. Huntington (eds.), Many Globalizations, New York: Oxford University Press, 1-16.

_____, 1967. The sacred canopy: Elements of a sociological theory of religion. Garden City, NY: Doubleday Anchor.

_____, (2002a), “Sekülerizmin Gerilemesi”, çev. A.Köse, Sekülerizm Sorgulanıyor, İstanbul, Ufuk Yay., 11-32

_____, (2002b), “Dinin Krizinden Sekülerizmin Krizine”, çev. A.Köse, Sekülerizm Sorgulanıyor, İstanbul, Ufuk Yay., 75-93

_____, 2000, Kutsal Şemsiye, Dinin Sosyolojik Teorisinin Ana Unsurla-rı, çev. A. Coşkun, Rağbet Yay, İstanbul.

_____, 2002b, “Dinin Krizinden Sekülerizmin Krizine”, der. A. Köse, Sekülerizm Sorgulanıyor, İstanbul, Ufuk Yay, ss.75-95.

SEKÜLERLEŞME378

_____, (1967), Sacred Canopy, Garden City, New York: Doubleday._____, (1967), The Sacred Canopy. Garden City, NY: Anchor Books._____, (1967). The Sacred Canopy: Elements of a Sociological Theory

of Religion. Garden City, NY: Doubleday and Company._____, (1999). ‘The Desecularization of the World: A Global Overview’.

Aynı yazar (ed.), The Desecularization of the World: Resurgent Religion and World Politics. Grand Rapids, Mich.: Eerdmans, 1-18.

_____, (1974) Religion in a Revolutionary Society, Washington DC: American Enterprise Institute for Public Policy Research.

_____, (1998) “Protestantism and the Quest of Certainty”, The Christi-an Century, 26 August-2 September 2, ss.782-96.

_____, Brigitte Berger and Hansfried Kellner (1974) The Homeless Mind: Modernization and Consciousness, Harmondsworth: Penguin Books.

_____, (1963) “Charisma and Ideological Innovation: the Social Locati-on of Israelite Prophecy”, American Sociological Review, 28 (6), ss.940-50.

_____, (1969) The Social Reality of Religion, London: Faber and Fa-ber.

_____, (1979) Facing up to Modernity, Harmondsworth: Penguin Bo-oks.

_____, (1997) “Against the Current”, Prospect, March, ss.32-6._____, ed., The Desecularization of the World. Resurgent Religion and

World Politics, Washington/ Michigan: Ethics and Public Policy Center/William B. Eerdmans Publishing Company, 1999.

_____, and Thomas Luckmann (1966) The Social Construction of Rea-lity, London: Allen Lane.

_____, The Heretical Imperative: Contemporary Possibilities of Religio-us Affirmation. Garden City, NY: Doubleday, 1980.

_____, The Sacred Canopy: Elements of a Sociological Theory of Religi-on. Garden City, NY: Doubleday, 1967.

_____, and Thomas Luckmann. “Secularization and Pluralism”, Inter-national Yearbook for the Sociology of Religion 2 (1996): 73-84.

_____, Brigitte Berger, and Hansfried Kellner. The Homeless Mind. Harmondsworth: Penguin, 1974.

_____, A Far Glory: The Quest for Faith in an Age of Credulity (New York: Doubleday, 1992).

Berkes, N. (1973), Türkiye’de Çağdaşlaşma, Ankara, Bilgi Yay.Beyer, P. 1997. “Identity and character as elective strategies”. Internati-

onal Journal on World Peace 14 (4): 13-39.

KAYNAKLAR379

_____, 1998. “The modern emergence of religions and a global social system for religion”. International Sociology 13: 151-72.

_____, 1994. Religion and globalization. London: Sage.Bibby, Reginald W. (1979), “Religion and Modernity: The Canadian Ca-

se”, Journal for the Scientific Study of Religion, 18 (1):l-17.Billiet, Jaak, Dobbelaere, Karel, Rııs, Ole, Vılaça, Helena, Voye, Lılıane,

ve Welkenhuysen-Gybels, Jerry (2003). ‘Church Commitment and Some Consequences in Western and Central Europe’. R. Piedmont ve D. Moberg (ed.), Research in the Social Scientific Study of Religion, xiv. Leiden and Boston: Brill, 129-59.

Blau, J. R., K. C. Land, and K. Redding (1992), “The Expansion of Reli-gious Affiliation”, Social Science Research 21: 329-52

_____, (1978), “Sociometric Structure of a Scientific Discipline”, in Ro-bert Alun Jones, ed., Research in Sociology, Sciences, and Art, Greenwich, Connecticut: JAI Press. ss.191-206.

Bloch, John (1998) “Individualism and Community in Alternative Spi-ritual ‘Magic’”, Journal for the Scientific Study of Religion, 37, ss.286-302.

Bloor, David (1971), “Two Paradigms for Scientific Knowledge?” Scien-ce Studies, 1:101-115.

_____, (1976), Knowledge and Social Imagery, London: Routledge and Kegan Paul.

Bodur, H. E. (2000), “Din Sosyolojisi Alanında Meydana Gelen Geliş-meler”, 11 Aralık 2000 tarihinde KSÜ İlahiyat Fakültesi’nde ve-rilen seminer, Kahramanmaraş, 2000

_____, 2005, “Türk Din Sosyoloji Araştırma Alanına İlişkin Sorunlar”, Türk Din Sosyolojisinin Temel Sorunları Sempozyumu, Lider Matbaası, Çorum, ss.75-88

_____, 1990, “Modern Kapitalizmin Doğuşunda Dinin Rolü” Atatürk Üniv. İlahiyat Fakültesi Dergisi, 9: 80-108.

Bornewasser, A., L. Scholten, I. Sch¨offer, et al., (1969), De Confessi-onelen. Onstaan en Ontwikkeling van de Christelijke Partijen. Utrecht: Ambo

Borowik, Irena (2006). ‘Orthodoxy Confronting the Collapse of Com-munism in Post-Soviet Countries’. Social Compass, 53: 267-78.

Breault, K. D. (1989a), “New Evidence on Religious Pluralism, Urba-nism, and Religious Participation”, American Sociological Revi-ew, 54: 1048-53

_____, (1989b), “A Re-examination of the Relationship between Religi-ous Diversity and Religious Adherents”, American Sociological Review, 54: 1056-59

SEKÜLERLEŞME380

Breiger, Ronald L. (1976), “Career Attributes and Network Structure: A Blockmodel Study of a Biomedical Research Specialty”, Ameri-can Sociological Review, 41:117-135.

Brierley, Peter (1999) Religious Trends 2000/01, No. 2, London: Chris-tian Research.

Brown, Callum. The Social History of Religion in Scotland Since 1730. London: Methuen, 1987.

Bruce, Steve (2000), “The Supply Side Model of Religion: The Nordic and Baltic States”, Journal for the Scientific Study of Religion, 39 (1): 32-46

_____, (2001) “The curious case of the unnecessary recantation: Berger and secularization”, in L. Woodhead, P. Heelas, and D. Martin (eds.), Peter Berger and the Study of Religion, London: Routled-ge, 87-100.

_____, (1982) “The Student Christian Movement: A Nineteenth Cen-tury New Religious Movement and its Vicissitudes”, Internatio-nal Journal of Sociology and Social Policy, 2, ss.67-82.

_____, (1996), Religion in the Modern World. Oxford: Oxford Univer-sity Press.

_____, (1999) Choice and Religion: A Critique of Rational Choice The-ory, Oxford: Oxford University Press.

_____, (2006) “Secularization and the impotence of individualized reli-gion”, Hedgehog Review, 8 (1-2): 35-45.

_____, Religion in the Modern World: From Cathedrals to Cults (Ox-ford: Oxford University Press, 1996).

_____, God Is Dead: Secularization in the West. Oxford: Blackwell, 2002. Casanova, lose. Public Religions in the Modern World. Chicago: University of Chicago Press, 1994.

_____, Religion in the Modern World: From Cathedrals to Cults. Ox-ford: Oxford University Press, 1996.

Brusco, E. (1993) “The reformation of machismo: asceticism and mas-culinity among Colombian evangelicals”, in D. Stoll and V. Garrard-Burnett (eds.), Rethinking Protestantism in Latin Ame-rica, Philadelphia: Temple University Press, 143-58.

Campbell, Douglas F., and Dennis W. Magill (1968), “Religious Involve-ment and Intellectuality among University Students”, Sociologi-cal Analysis, 29 (2):79-93

Carr, T. K. and S. C. Saha (2001), Religious Fundamentalism in Developing Countries, Westport, Connecticut, London: Greenwood Press

Casanova, José. 1997. Globalizing Catholicism and the return to a “univer-sal” church. In Transnational religion and fading states, edited by S. H. Rudolph and J. Piscatori, 121-43. Boulder, CO: Westview.

KAYNAKLAR381

_____, (1994) Public Religions in the Modern World, Chicago: Univer-sity of Chicago Press, Chicago.

_____, (2006) “Secularization revisited: a reply to Talal Asad”, in D. Scott and C. Hirschkind (eds.), Powers of the Secular Modern: Talal Asad and his Interlocutors, Stanford: Stanford University Press, 12-30.

_____, Public Religions in the Modern World (Chicago: University of Chicago Press, 1994).

Cesari, Jocelyne (2000). ‘La querelle des anciens et des modernes: le discours islamique en France’. F. Dassetto (ed.), Paroles d’Islam: Individus, sociétés et discours dans l’Islam européen contempo-rain. Paris: Maisonneuve et Larose, 87-100.

Champion, Françoise (1993). ‘Les rapports Église-État dans les pays européens de tradition protestante et de tradition catholique: es-sai d’analyse’. Social Compass, 40: 589-609.

Chaves Mark, and David McCann (1992), “Regulation, Pluralism, and Religious Market Structure: Explaining Religion’s Vitality.” Rati-onality and Society, 4: 272-90.

_____, and D. E. Cann. 1992. Regulation, pluralism, and religious mar-ket structure.

_____, and Gorski, Philip S. (2001) “Religious pluralism and religious participation”, Annual Review of Sociology (27): 261-81.

Clarke, Peter (1998). ‘Islam in Western Europe: Present State and Fu-ture Trends’. Aynı yazar (ed.), New Trends and Developments in the World of Islam. London: Luzac Oriental, 3-41.

_____, “Islam in Contemporary Europe”, Stewart Sutherland et al, eds., The World’s Religions (London: Routledge, 1988).

Coleman, John A. (1978), “The Situation for Modern Faith”, Theologi-cal Studies, 39:601-632.

Comte, Auguste (1830-1842/1969), Cours de Philosophie Positive, Brussels: Culture et Civilization.

“Connecticut Mutual Life Report on American Values in the ’80s: The Impact of Belief”, 1981 New York: Research & Forecasts, Inc.

Cox, H. 1995. Fire from heaven: The rise of Pentecostal spirituality and the reshaping of religion in the twenty-first century. Reading, MA: Addison-Wesley.

Crane, Diana (1972) Invisible Colleges: Diffusion of Knowledge in Sci-entific Communities, Chicago: University of Chicago Press.

Currie, lan D., Henry C. Finney, Travis Hirschi, and Hannan C. Selvin (1966), “Images of the Professor and Interest in the Academic Profession”, Sociology of Education, 39 (4):301-323.

Çağlar, B., 1994, “Türkiye’de Laikliğin “Büyük Problem”i, Laiklik ve Farklı Anlamları Üzerine”, Cogito, 1: 109-116.

SEKÜLERLEŞME382

Davıe, Grace (2002). Europe: The Exceptional Case: Parameters of Fa-ith in the Modern World. London: Darton, Longman and Todd Ltd.

_____, (1994) Religion in Britain since 1945: Believing without Belon-ging, Oxford: Blackwell.

_____, (2000) Religion in Modern Europe: A Memory Mutates, Oxford: Oxford University Press.

_____, (2002) Europe: The Exceptional Case. Parameters of Faith in the Modern World, London: Darton, Longman and Todd.

_____, (2006) “Religion in Europe in the 21st century: the factors to ta-ke into account”, Archives européennes de sociologie/European Journal of Sociology/Europaeisches Archiv für Soziologie 47 (2): 271-96.

_____, (2007) “Vicarious religion: a methodological challenge”, in N. Ammerman (ed.), Everyday Religion: Observing Modern Religi-ous Lives, Oxford University Press, New York, 21-36.

_____, 1990, “Believing without Belonging: Is This the Future of Religi-on in Britain”, Social Compass, 37 (4): 455-459.

_____, (1994) Religion in Britain since 1945: Believing without Belon-ging, Oxford: Blackwell.

_____, (1999), “Europe: The Exception that Proves the Rule?” In Peter Berger, ed., The Desecularization of the World. Resurgent Religi-on and World Politics (ss.65-83), Grand Rapids MI: Eerdmans.

_____, (2002) Europe: The Exceptional Case: Parameters of Faith in the Modern World, London: Darton, Longman and Todd.

_____, ve Hervieu-Léger, Danièle, eds., Identités Religieuses en Europe (Paris: La Découverte, 1996).

_____, “Europe: The Exception That Proves the Rule”. Dawkins, R. (2006) The God Delusion, London: Bantam Press.de Tocqueville, Alexis (1998) [1856] The Old Regime and the Revo-

lution, tr. Alan S. Kahan, 1998, Chicago: University of Chica-go Press.

_____, (2000) [1835-40] Democracy in America, tr. Harvey Mansfield and Delba Winthrop, Chicago: University of Chicago Press.

Delumeau, Jean (1975). ‘Déchristianisation ou nouveau modèle de chris-tianisme?’ Archives de sciences sociales des religions, 20: 3-20.

_____, (1977), Catholicism Between Luther and Voltaire. London: Bur-nes and Oates.

Demerath, Jay Iıı (2001). Crossing the Gods: World Religions and Worldly Politics. Brunswick, NJ and London: Rutgers Univer-sity Press.

KAYNAKLAR383

Demerath, N. J. (1998) “Excepting exceptionalism: American religion in comparative relief”, Annals of the American Academy of Poli-tical and Social Science 558: 28-39.

Dobbelaere, K. 1981. Secularization: A multi-dimensional concept. Current Sociology 29 (2): 1-213.

_____, (1979). ‘Professionalization and Secularization In The Belgian Catholic Pillar’. Japanese Journal of Religious Studies, 6: 39-64.

_____, (1981), Secularization: A Multi-Dimensional Approach. Beverly Hills, CA: Sage.

_____, (1988). ‘Secularization, Pillarization, Religious Involvement, and Religious Change in the Low Countries’. Thomas Gannon (ed.), World Catholicism in Transition. New York and London: Macmillan, 80-115.

_____, (2002). Secularization: An Analysis at Three Levels. Brussels: P. I. E. Peter Lang.

_____, (2007). ‘Testing Secularization Theory in Comparative Perspec-tive’. Nordic Journal of Religion and Society, 20/2: 137-47.

_____, Tomasi, Luigi, and Voye, Liliane (2002). ‘Religious Syncretism’. R. Piedmont ve D. Moberg (ed.), Research in the Social Scienti-fic Study of Religion, xiii. Leiden and Boston: Brill, 221-43.

_____, 1989, “The Secularization of Society? Methodological Suggesti-ons”, Secularization and Fundamentalism Reconsidered, Religi-on and the Political Order Volume III, ed.J. K. Hadden and A. Shupe, Paragon Hause, New York, ss. 27-45

Donohue, John R., S.J. (1988), The Gospel in Parable, Philadelphia: Fortress Press.

Durkheim, Emile (1893/1997), The Division of Labor in Society. New York: Free Press.

_____, (1912/1976), The Elementary Forms of the Religious Life. Lon-don: Allen & Unwin.

Edgell, Penny, Joseph Gerteis, and Douglas Hartmann (2006), “Atheists as ‘other’: moral boundaries and cultural membership in Ameri-can society”, American Sociological Review 71 (2): 211-34.

Eiduson, Bernice T. (1962), Scientists: Their Psychological World, New York: Basic Books.

Eisenstadt, S. (2000) “Multiple modernities”, Daedalus 129: 1-30._____, (1985). ‘This-Worldly Transcendentalism and the Structuring of

the World: Weber’s Religion of China and the Format of Chinese History and Civilization’. Journal of Developing Societies, 1-2: 168-86.

Eliade, M. (1991), Kutsal ve Dindışı, çev. M.A. Kılıçbay, Ankara, Ge-ce Yay.

Ellingson, Stephen (2007) The Megachurch and the Mainline: Rema-king Religious Tradition in the Twenty-First Century, Chicago: University of Chicago Press.

Elson, Ruth Miller (1964), Guardians of Tradition: American School-books of the Nineteenth Century, Lincoln: University of Neb-raska Press.

Ester, Peter, Loek Holman ve Ruud de Moor, The Individualizing Soci-ety: Value Change in Europe and North America (Tilburg: Til-burg University Press, 1994).

Faia, Michael A. (1974), “The Myth of the Liberal Professor”, Sociology of Education, 47 (2):171-202.

_____, (1976), “Secularization and Scholarship among American Pro-fessors”, Sociological Analysis, 37 (1):63-74.

Featherstone, M., 1995. Undoing culture: Globalization, postmoder-nism, and identity. London: Sage.

_____, ed. 1990. Global culture: Nationalism, globalization, and mo-dernity. London: Sage.

Feldman, Kenneth A., and Theodore M. Newcomb (1970), The Impact of College on Students, San Francisco: Jossey-Bass.

Feyerabend, Paul (1978), Against Method, London: Verso Books.Finke, Roger and Stark, R. (1992) The Churching of America, 1776-

1990: Winners and Losers in Our Religious Economy, New Brunswick: Rutgers University Press.

_____, (1992), “An Unsecular America”, in S. Bruce, ed., Religion and Modernization: Sociologists and Historians Debate the Seculari-zation Thesis, (ss.145-69), Oxford: Clarendon Press.

_____, (1992), The Churching of America, 1776-1990: Winners and Losers in Our Religious Economy, New Brunswick, NJ: Rutgers University Press.

_____, (1998), “Religious Choice and Competition,” American Sociolo-gical Review, 63: 761-6

_____, and Rodney Stark (1988), “Religious Economies and Sacred Ca-nopies: Religious Mobilization in American Cities, 1906”, Ame-rican Sociological Review, 53: 41-9.

_____, Avery M. Guest, and Rodney Stark (1996), “Pluralism and Reli-gious Participation: New York, 1855-1865.” American Sociolo-gical Review, 61: 203-18.

Fischer, David Hackett (1989) Albion’s Seed: Four British Folkways in America, New York: Oxford University Press.

Flora, Gavril, ve Szilagyi, Georgina (2005). ‘Church, Identity, Politics: Ecclesiastical Functions and Expectations toward Churches in Post-1989 Romania’. Victor Roudemetof, Alexander Agadjani-

KAYNAKLAR385

an ve Jerry Pankhurst (ed.), Eastern Orthodoxy in a Global Age. Walnut Creek, Calif.: AltaMira Press, 109-43.

Foucault, Michel (1997). ‘Technologies of the Self’. In Ethics: The Es-sential Works, i. London: Allen Lane, 223-51.

Fuller, R. C., 2001, Spiritual but not Religious: Understanding Unc-hurched American, New York, Oxford University Press, 212s.

Gallup, George, Jr. (1982), Religion in America 1982, Princeton: Prin-ceton Religion Research Center.

Garland, David (2005) “Capital punishment and American culture”, Punishment & Society 7 (4): 347-76.

Garvey, W. O. and B. C. Griffith (1967), “Scientific Communication as a Social System”, Science, 157:1011-1016

Geertz, Clifford (1973), The Interpretation of Cultures, New York: Har-per & Row.

Gellner, Ernest. Plough, Sword and Book: The Structure of Human His-tory. London: Paladin, 1991.

Gerth, Hans, and Mills, C. Wrıght (eds.) (1991). From Max Weber. London: Routledge.

Giddens, A. (2000), Sosyoloji, çev. H.Özel, C.Güzel, Ankara, Ayraç Yay.Gieryn, Thomas N. (1999), Cultural Boundaries of Science: Credibility

on the Line. Chicago: University of Chicago Press.Gill, Robin, C. Kirk Hadaway and Penny Long Marler (1998) “Is Religi-

ous Belief Declining in Britain?”, Journal for the Scientific Study of Religion, 37, ss.507-16.

Glock, Charles Y. (1972), “Images of ‘God/ Images of Man and the Or-ganization of Social Life”, Journal for the Scientific Study of Re-ligion, 11 (1):1-15.

_____, 1998, “Dindarlığın Boyutları Üzerine”, Din Sosyolojisi, der. Y.Aktay, M.E. Köktaş, Ankara, Vadi Yay, ss. 252-274

Goodstein, Laurie (2008) “Episcopal split as conservatives form new group”, New York Times December 4, ss.A1, A32.

Gorski, Philip S. (2000), “Historicizing the Secularization Debate: Church, State and Society in Late Medieval and Early Modern Europe, ca. 1300 to 1700”, American Sociological Review, 65: 138-167.

_____, (2003) The Disciplinary Revolution: Calvinism and the Rise of the State in Early Modern Europe, Chicago: University of Chi-cago Press.

_____, and F.Wilson (1998), “The Problem of Unbelief in the Ninete-enth Century: Religious Pluralism and Religious Vitality in the Netherlands, 1800-1996”, Paper presented to the annual mee-ting of the Social Science History Association. Chicago, IL.

SEKÜLERLEŞME386

Greaves, Richard L. (1969), “Puritanism and Science: The Anatomy of a Controversy”, Journal of the History of Ideas, 33 (3):345-368.

Greeley, A. M. (1972), Unsecular Man: The Persistence of Religion, 2nd edition, New York, Dell Publishing

_____, (1972), Unsecular Man, New York: Schocken._____, (2003) Religion in Europe at the End of the Second Millennium:

A Sociological Profile, New Brunswick: Transaction._____, ve ark. (1976), Catholic Schools in a Declining Church, Kansas

City: Sheed and McAndrews.H¨ollinger, Franz, (1996), Volksreligion und Herrschaftskirche. Die

W¨urzeln religi¨osen Verhaltens in westlichen Gesellschaften. Opladen: Leske und Budrich.

Habermas, J. (2006) “Religion in the public sphere”, European Journal of Philosophy 14 (1): 1-25.

_____, (2004) Der gespaltene Westen: Kleine politische Schriften X, Frankfurt am Main: Suhrkamp.

_____, and Jacques Derrida (2005) February 15, or, what binds Euro-peans together: plea for a common foreign policy beginning in core Europe, in Daniel Levy, M. Pensky, and J. Torpey (eds.), Old Europe, New Europe, Core Europe: Transatlantic Relations After the Iraq War, New York and London: Verso, 3-13.

Hadaway, C. Kirk, Marler, Penny Long, and Chaves, Mark (1993) “What the polls don’t show: a closer look at U.S. church attendance”, American Sociological Review (58): 741-52.

_____, Penny Long Marler and Mark Chaves (1993) “ What the Polls Don’t Show: A Closer Look at US Church Attendance”, Ameri-can Sociological Review, 58, ss. 741-52.

Haddad, Y. Y., and J. I. Smith, eds. 1994. Muslim communities in North America. Albany: State University of New York Press.

Hadden, J. K and Shupe A.,1989, “Desacralizing Secularization The-ory”, Secularization And Fundamentalism Reconsidered, Religi-on and the Political Order Volume III, eds. J. K. Hadden and A. Shupe, Paragon Hause, New York, ss. 3-27.

_____, (1989), “Desacralizing Secularization Theory”, Secularization and Fundamentalism Reconsidered, Vol.III, New York: Paragon House, 3-26

_____, (1987) “Towards Desacralizing Secularization Theory”, Social Forces, 65, ss.587-611

Hail, A. Rupert (1963), “Merton Revisited: Science and Society in the 17th Century”, History of Science, 11:1-16.

Hajda, Jan (1961), “Alienation and Integration of Student Intellectuals”, American Sociological Review, 26 (5):758-777.

KAYNAKLAR387

Hamberg, Eva M., (1997), “Short-term Changes in Religious Supply and Church Attendance in Contemporary Sweden”, Research on the Social Scientific Study of Religion, 8: 35-51.

_____, and Thorleif Pettersson (1994), “The Religious Market: Deno-minational Competition and Religious Participation in Contem-porary Sweden”, Journal for the Scientific Study of Religion, 33: 205-16.

Hamilton, M. (2001), Sociology of Religion: Theoretical and Compara-tive Perspectives, 2nd edition, London: Routledge

Hammond, Philip (1985), The Sacred in a Secular Age, Berkeley: Uni-versity of California Press.

Hanley D., ed., (1994), Christian Democracy in Europe: A Comparati-ve Perspective. New York: St. Martin’s Press.

Harding, Stephen ve Phillips, David, Michael Fogarty ile birlikte, Cont-rasting Values in Western Europe (London: Macmillan, 1986).

Harrell, David E. Oral Roberts: An American Life. Bloomington: India-na University Press, 1985.

Hartz, Louis (1955) The Liberal Tradition in America, New York: Har-court Brace Jovanovich.

Heelas, Paul (2006) “Challenging secularization theory: the growth of ‘New Age’ spiritualities of life”, Hedgehog Review 8 (1-2): 46-58.

Hennis, Wilhelm (1988). Max Weber: Essays in Reconstruction. Lon-don: Allen and Unwin.

Hervıeu-Leger, Daniele, 2005, “Sekülerleşme, Gelenek ve Dindarlığın Yeni Şekilleri: Bazı Teorik Öneriler”, çev. H.Aydınalp, Dini Araş-tırmalar, 7 (21): 307-318.

_____, (2005), “Sekülerleşme, Gelenek ve Dindarlığın Yeni Şekille-ri: Bazı Teorik Öneriler”, çev. H.Aydınalp, Dinî Araştırmalar, 7 (21): 308-318

_____, (2006) “In search of certainties: the paradoxes of religiosity in societies of high modernity”, Hedgehog Review 8 (1-2): 59-68.

_____, La religion pour mémoire (Paris: Cerf, 1993)._____, Vers un nouveau Christianisme (Paris: Cerf, 1986).Himmelfarb, G. (2004) The Roads to Modernity: The British, French

and American Enlightenments, New York: Alfred A. Knopf.Hodgson, Marshall G. S. (1974). The Venture of Islam: Conscience and

History in a World Civilization. Chicago and London: Univer-sity of Chicago Press.

_____, (1960). ‘A Comparison of Islam and Christianity as Frame works for Religious Life’. Diogenes, 32: 49-74.

SEKÜLERLEŞME388

Hoge, D. R. (1979) “A Test of Theories of Denominational Growth and Decline”, in D. R. Hoge and D. A. Roozen (eds) Understanding Church Growth and Decline: 1950-1978, New York: The Pilg-rim Press, ss.179-223.

_____, Dean and Roozen, David (1979), Understanding Church Growth and Decline, Philadelphia: Pilgrim Press.

Hout, Michael, and Claude S. Fischer, (2002), “Why More Americans Have No Religious Preference: Politics and Generations.”, Ame-rican Sociological Review, 67: 165-90.

Huff, Toby, and Schulchter, Wolfgang (eds.) (1999). Max Weber and Is-lam. New Brunswick, NJ: Transaction Publishers.

Hunt, Stephen (2005). Religion and Everyday Life. London and New York: Routledge.

Hunter, James Davidson (1988), Evangelicalism: The Coming Genera-tion, Chicago: The University of Chicago Press.

Huntington, S. (1993) “The clash of civilizations”, Foreign Affairs 72: 22-50.

_____, (1997) The Clash of Civilizations and the Remaking of the World Order, New York: Simon and Schuster.

Iannaccone, L. R. (1992), “Religious Markets and the Economics of Re-ligion”, Social Compass, 39 (1): 123-131

_____, 1995, “Voodoo Economics? Reviewing the Rational Choice App-roach to Religion”, Journal for the Scientific Study of Religion, 34 (1):76-88.

_____, 1997, “Rational Choice: Framework for the Scientific Study of Religion”, in Rational Choice Theory and Religion: Summary and Assessment, Lawrence A. Young (ed.), New York, Routled-ge, ss.25-44.

Ignatieff, Michael (2005) “Introduction: American exceptionalism and human rights”, in M. Ignatieff (ed.), American Exceptionalism and Human Rights, Princeton: Princeton University Press, 1-26.

Inglehart, R. (1997) Modernization and Postmodernization: Cultural, Economic and Political Change in 43 Societies, Princeton: Prin-ceton University Press.

Inglehart, R. and Baker, W. (2000) “Modernization, cultural change and the persistence of traditional values”, American Sociological Re-view, 65: 19-51

Inglehart, Robert (1990) Culture Shift in Advanced Industrial Society, Princeton: Princeton University Press.

Inglehart, Ronald and Norris, Pippa (2004) Sacred and Secular: Re-ligion and Politics Worldwide, New York: Cambridge Univer-sity Press.

KAYNAKLAR389

Isambert, Françoıs-Andre (1982). Le Sens du sacré: Fête et religion po-pulaire. Paris: Alcan.

Iversen, H. R. (2004), “Religion in the 21st Century”, Dialog A Journal of Theology, 43 (1): 28-33

Jelen, Ted, ed. Sacred Markets, Sacred Canopies: Essays on Religious Markets and Religious Pluralism. Lanham, MD: Rowman and Littlefield, 2002.

Jenkins, P. (2002) The Next Christendom: The Coming of Global Chris-tianity, New York: Oxford University Press.

Johnson, Carson D. (1995), “Supply-side and Demand-side Reviva-lism? Evaluating the Social Influences on New York State Evan-gelism in the 1830s”, Social Science History, 19: 1-30.

Jordan, Winthrop (1967) White Over Black: American Attitudes To-ward the Negro, 1550-1812, New York: Norton.

Kahl, Sigrun (2007) “Religious ethics and the spirit of welfare: how the Reformation shapes Welfare -to- Work policy in Europe and the United States”, paper delivered at the Annual Meeting of the American Sociological Association, New York.

Kamalı, M. (2001). ‘Civil Society and Islam: A Sociological Perspective’. European Journal of Social Theory, 4/2: 131-52.

Kant, ImmanueL (1998). Religion within the Boundaries of Mere Rea-son. Cambridge: Cambridge University Press.

Keddie, N. R. (2003), “Secularism & Its Discontents”, Daedalus, 132 (3): 14-30

Kelley, Dean (1972) Why the Conservative Churches are Growing, New York: Harper and Row.

_____, (1972), Why Conservative Churches are Growing, New York: Harper and Row.

Kidd, Colin (1999) British Identities before Nationalism: Ethnicity and Nationhood in the Atlantic World, 1600-1800, Cambridge: Cambridge University Press.

Kirman, M. A. (2005a), “Dinin Ekonomik Modeli”, OMÜ İlahiyat Fa-kültesi Dergisi, 18-19, 145-160

_____, (2005b), Din ve Sekülerleşme, Adana, Karahan Yay._____, (2010), Yeni Dinî Hareketler Sosyolojisi, Ankara, Birleşik Yay._____, (2011), Din Sosyolojisi Terimleri Sözlüğü, 2. baskı, İstanbul,

Rağbet Yay._____, 2005b, Din ve Sekülerleşme, Karahan Yay, Adana._____, 2005a, “Dinin Ekonomik Modeli”, OMÜ İlahiyat Fakültesi Der-

gisi, 18-19: 147-165._____, 2010, Yeni Dini Hareketler Sosyolojisi, Birleşik Yay., Ankara

SEKÜLERLEŞME390

_____, Ali and Baloğlu, B., 2012, “New Forms of Religiosity within Se-cularization Process in Modern Turkey”, World Journal of Isla-mic History and Civilization, 2 (3): 158-165.

Kissinger, H. (1994) Diplomacy: The History of Diplomacy and the Ba-lance of Power, New York: Simon and Schuster.

Kolakowski, L. (1999), Modernliğin Sonsuz Duruşması, çev. S.Ayaz, İs-tanbul, Pınar Yay.

Kopstein, Jeffrey and Steinmo, Sven (eds.) (2008) Growing Apart? Ame-rica and Europe in the 21st Century, New York: Cambridge Uni-versity Press.

Kosselleck, Reinhart (1988), Critique and Crisis: Enlightenment and the Pathogenesis of Modern Society. Cambridge, MA: MIT Press.

Köse, A., 2001, “Modernleşme-Sekülerleşme İlişkisi Üzerine Yeni Para-digmalar”, Günümüz İnanç Problemleri, Erzurum, ss.203-216

Kösemihal, N. Ş., 1982, Sosyoloji Tarihi, Remzi Kitabevi, İstanbul.Kuhn, Thomas (1970), The Structure of Scientific Revolutions, 2d. ed.

Chicago: University of Chicago Press.Ladd, Everett Carll, Jr., and Seymour Martin Lipset (1975), The Divided

Academy: Professors and Politics, New York: W. W. Norton.Lamont, Michele, and Marcel Fournier, eds., (1992), Cultivating Diffe-

rences: Symbolic Boundaries and the Making of Inequality, Chi-cago: University of Chicago Press.

Latour, Bruno and Steve Woolgar (1979), Laboratory Life: The Social Construction of Scientific Facts, Beverly Hills, Calif.: Sage.

Le Bras, Gabrıel (1963). ‘Déchristianisation: mot fallacieux’. Social Compass, 10: 445-52.

Leaman, Oliver, “Taking Religion Seriously”, The Times, London, 6 February 1989.

Lechner, Frank (1991), “The Case against Secularization: A Rebuttal.” Social Forces, 69: 1103-19.

Lehman, Edward C. Jr. (1972), “The Scholarly Perspective and Religio-us Commitment”, Sociological Analysis, 33 (4):199-213.

_____, and Donald W. Shriver, Jr. (1968), “Academic Discipline as Pre-dictive of Faculty Religiosity,” Social Forces, 47 (2):171-182.

Lerman, Anthony, The Jewish Communities of the World (London: Macmillan, 1989).

Leuba, James (1916), The Belief in God and Immorality, Boston: Sher-man French & Company.

_____, (1934), “Religious Beliefs of American Scientists”, Harper’s Ma-gazine, 169 (August): 291-300.

Lewis, Bernard ve Schnapper, Dominique, eds., Muslims and Europe (London: Pinter, 1994).

KAYNAKLAR391

Lipset, S. (1997) American Exceptionalism: A Double-Edged Sword, New York: Norton

Löwith, K., 1999, Max Weber ve Karl Marx, çev. N.Yılmaz, Doruk Yay, Ankara.

Luckmann , T. (1967) The Invisible Religion: The Problem of Religion in Modern Society, New York: Macmillan.

_____, (1990) “Shrinking transcendence, expanding religion?” Sociolo-gical Analysis, 5: 127-38.

_____, 1967. The invisible religion: The problem of religion in modern societies. New York: Macmillan.

_____, 2003, Görünmeyen Din, çev. A.Coşkun, Rağbet Yay, İstanbul._____, (1963), Das Problem der Religion in der Modernen Gesellschaft.

Freiburg: Verlag Rombach._____, (1967). The Invisible Religion: The Problem of Religion in Mo-

dem Society. New York: Macmillan._____, (1990). ‘Shrinking Transcendence, Expanding Religion’. Socio-

logical Analysis, 51:127-38._____, The Invisible Religion: The Problem of Religion in Modern So-

ciety. New York: Macmillan, 1970.Luhmann, N. 1997. Die Gesellschaft der Gesellschaft. Frankfurt: Suhr-

kamp._____, 1975. Die Weltgesellschaft. In Soziologische Aufklädrung II:

Aufsätze zur Theorie der Gesellschaft, 51-71. Opladen: Westde-utscher.

_____, 1977. Funktion der Religion Frankfurt: Suhrkamp._____, 1982. The differentiation of society. New York: Columbia Uni-

versity Press._____, 1995. Social systems. CA: Stanford University._____, (1977). Funktion der Religion. Frankfurt: Suhrkamp.Lukes, Steven (1977). Emile Durkheim, His Life and Work: A Historical

and Critical Study. Harmondsworth: Penguin Book.Marlow, Louise (1997). Hierarchy and Egalitarianism in Islamic Tho-

ught. Cambridge: Cambridge University Press.Martın, Davıd (1978). A General Theory of Secularization. Oxford:

Blackwell._____, (2005). On Secularization: Towards a Revised General Theory.

Aldershot and Burlington, Vt.: Ashgate._____, (1965) “Towards eliminating the concept of secularization”, in

J. Gould (ed.), Penguin Survey of the Social Sciences, Penguin, Harmondsworth, 169-82

_____, (1978) A General Theory of Secularization, Oxford: Blackwell.

SEKÜLERLEŞME392

_____, (1991) “The secularization issue: prospect and retrospect”, Bri-tish Journal of Sociology, 42: 465-74.

_____, (2000) “Personal reflections in the mirror of Halévy and Weber”, in R. Fenn (ed.), The Blackwell Companion to Sociology of Reli-gion, Oxford: Blackwell, 23-38.

_____, 1979. A general theory of secularization. Oxford: Blackwell._____, 2002, “Sekülerleşme Sorunu: Geçmiş ve Gelecek”, çev. A.Köse,

Sekülerizim Sorgulanıyor, Ufuk Kitapları, İstanbul, ss. 189-202._____, (1978), A General Theory of Secularization. Oxford: Blackwell._____, (1990) Tongues on Fire: The Explosion of Protestantism in La-

tin America, Oxford and Cambridge, MA: Blackwell._____, (2005) On Secularization: Toward a Revised General Theory,

Burlington: Ashgate._____, “The Secularization Issue: Prospect and Retrospect”, British Jo-

urnal of Sociology 42/3 (1991)._____, A General Theory of Secularization (Oxford: Blackwell, 1979)._____, The Dilemmas of Contemporary Religion. Oxford: Blackwell.

1978._____, The Religious and the Secular. London: Routledge and Kegan

Paul. 1969.Martin, B. (2000) “The Pentecostal gender paradox: a cautionary ta-

le for the sociology of religion”, in R. Fenn (ed.), The Blackwell Companion to Sociology of Religion, Oxford: Blackwell, 52-66.

McLeod, Hugh (1995), European Religion in the Age of the Great Citi-es, 1830-1930. New York and London: Routledge.

_____, (1996), Religion and Society in England, 1850-1914. New York: St. Martin’s.

_____, (1997) Religion and the People of Western Europe, 1789-1989, (2nd edn.), Oxford and New York: Oxford University Press.

Mennell, Stephen (2007) The American Civilizing Process, Malden, MA: Polity.

Merton, Robert K. (1957). Social Theory and Social Structure, Gözden geçirilmiş ve genişletilmiş baskı. Glencoe, Ill.: Free Press.

_____, (1970), Science, Technology and Society in Seventeenth-Century England, New York: Harper & Row.

_____, and Harriet Zuckerman (1973), “Age, Aging, and Age Structure in Science.” in Robert K. Merton ed., The Sociology of Science, Chicago: University of Chicago Press. ss.497-560.

_____, Science, Technology and Society in the Seventeenth Century [1938]. New York: Fetting, 1970.

KAYNAKLAR393

Michels, Robert. Political Parties: A Sociological Study of the Oligarchic Tendencies of Modern Democracy [1911], trs. Eden and Cedar Paul. New York: Free Press, 1962 [1915].

Miller, Jon D., Kenneth Prevvitt, and Robert Pearson (1980), The Atti-tudes of the US Public Toward Science and Technology, Chica-go: National Opinion Research Center, University of Chicago.

Mitzman, Arthur (1971). The Iron Cage: An Historical Interpretation of Max Weber. New York: Universal Library.

Moberg, David O. (1962), The Church as a Social Institution, Englewo-od Cliffs, N.J.: Prentice-Hall.

Mol, Hans (1977), Identity and the Sacred, New York: The Free Press._____, (1985), “New Perspectives from Cross-cultural Studies”, The

Sacred in a Secular Age, s. 90-103.Morgan, Edmund S. (1966) The Puritan Family: Religion and Domes-

tic Relations in Seventeenth-Century New England, (new edn.), New York: Harper and Row.

Mulkay, Michael (1979), Science and the Sociology of Knowledge, Lon-don: Ailen & Unwin.

_____, (1980), “Accounting for Error,” Department of Sociology, Uni-versity of York, England.

Mulligan, Lotte (1973), “Civil War Politics, Religion and the Royal So-ciety”, Past and Present, 59:92-116

National Science Foundation (1981) Science Indicators 1980, Was-hington: US Government Printing Office

Niebuhr, H. Richard (1929) Social Sources of Denominationalism, New York: H. Holt & Co.

_____, The Social Sources of Denominationalism. New York: Holt, 1929.

Nielsen, Jørgen, Muslims and Western Europe (Edinburgh: Edinburgh University Press, 1992).

Noll, Mark A. (2002) America’s God: From Jonathan Edwards to Abra-ham Lincoln, New York: Oxford University Press.

Norris, P. and Inglehart, R. (2004) Sacred and Secular: Religion and Po-litics Worldwide, Cambridge: Cambridge University Press.

Nottingham, E. K. (1971), Religion: A Sociological View, New York, Random House

O’Connell, James, The Past and Future Making of Europe: The Role of Heritage and the Directions of Unity (University of Bradford: Peace Research Report, No.26, 1991).

O’Dea, Thomas (1966), The Sociology of Religion, Englewood Cliffs, New Jersey: Prentice-Hall.

SEKÜLERLEŞME394

Offe, Claus (2005) Reflections on America: Tocqueville, Weber, and Adorno in the United States, Malden, MA: Polity.

Oldstone-Moore, Jennifer (2005). ‘Confucianism’. In Michael D. Coo-gan (ed.), Eastern Religions. London: Duncan Baird, 314-415.

Olson, Daniel V.A. (1998), “Comment: Religious Pluralism in Contem-porary U.S. Counties.” American Sociological Review, 63: 759-61.

_____, (1999), “Religious Pluralism and U.S. Church Membership: A Reassessment.” Sociology of Religion, 60: 149-73.

Otto, Rudolf (1950). The Idea of the Holy, çev. J. Harvey, 2. baskı. Lond-ra: Oxford University Press.

Özay, M., Sekülerleşme ve Din, İz Yay., İstanbul.Pace, Enzo (1998). ‘The Helmet and the Turban: Secularization in Is-

lam’. R. Laermans, B. Wilson ve J. Billiet (ed.), Secularization and Social Integration. Leuven: Leuven University Press, 165-75.

Parkin, Frank (1982) Max Weber, London and New York: Tavistock.Parsons, T. 1966. Religion in a modern pluralistic society. Review of Re-

ligious Research 7:125-46._____, (1963), “Christianity and Modern Industrial Society.” In E. A.

Tiryakian, ed., Sociological Theory, Values and Sociocultural Change (ss.33-70), New York: The Free Press.

_____, (1966). ‘Introduction’. In Weber (1966), ss. xix-lxvii._____, (1977) The Evolution of Societies, ed. Jackson Toby, Englewood

Cliffs: Prentice-Hall._____, (2007) American Society: A Theory of the Societal Community,

ed. Giuseppe Sciortino, Boulder: Paradigm._____, “Evolutionary Universals in Society”, American Journal of Soci-

ology 29 (1964): 339-57.Perl Paul, and Daniel V.A. Olson (2000), “Religious Market Share and

Intensity of Church Involvement in Five Denominations”, Jour-nal for the Scientific Study of Religion, 39: 12-31

Pettersson, Thorleif, and Eva Hamberg (1997), “Denominational Plu-ralism and Church Membership in Contemporary Sweden: A Longitudinal Study of the Period, 1974-1995.” Journal of Em-pirical Theology, 10: 61-78.

Pfaff, Steven (2008) “The religious divide: why religion seems to be thriving in the United States ve waning in Europe”, in J. Kops-tein and S. Steinmo (eds.), Growing Apart? America and Euro-pe in the Twenty-First Century, New York: Cambridge Univer-sity Press, 24-52.

KAYNAKLAR395

Phillips, R. (1998), “Religious Market Share and Mormon Church Acti-vity”, Sociology of Religion, 59: 117-30

_____, 2004, “Can Rising Rates of Church Participation be a Consequ-ence of Secularization?”, Sociology of Religion, 65 (2):139-153.

Poewe, K., ed. 1994. Charismatic Christianity as a global culture. Co-lumbia: University of South Carolina Press.

Rationality and Society 4: 272-90.Redding, Gordon (1993). The Spirit of Chinese Capitalism. Berlin: De

Gruyter.Righart, Hans (1986). De katholieke zuil in Europa: Een vergelijkend

onderzoek naar het ontstaan van verzuiling onder katholieken in Oostenrijk, Zwitserland, België en Nederland. Meppel: Bo-om.

Ringer, Fritz (2004) Max Weber: An Intellectual Biography, Chicago: University of Chicago Press.

Roberts, K., A. 1990, Religion in Sociological Perspective, California, Wadworth Publishing Company.

Robertson, R. 1992. Globalization: Social theory and global culture. London:Sage.

_____, (1985), “The Sacred and the World System”, The Sacred in a Se-cular Age, s. 347-358.

Robinson, F. (2002), “İslam’da Sekülerleşme”, çev. C.Çelik, EÜ Sosyal Bilimler Enstitüsü Dergisi, 13: 343-355

Rodinson, Maxi Me (1978). Islam and Capitalism. Austin, Tex.: Univer-sity of Texas Press.

Rokkan, Steın (1977). ‘Towards a Generalised Concept of “Verzuiling”: A Preliminary Note’. Political Studies, 25: 563-70.

Roof, Wade Clark (1996) “God is in the Details: Reflections on Religion’s Public Presence in the United States in the Mid-1990s”, Socio-logy of Religion, 57, ss.149-62.

_____, (1999). Spiritual Marketplace: Baby Boomers and the Remaking of American Religion. Princeton and Oxford: Princeton Univer-sity Press.

_____, and McKinney, William (1986), Mainline Religion, New Bruns-wick, New Jersey: Rutgers University Press.

Roy, Olivier (1994). The Failure of Political Islam. Cambridge, Mass.: Harvard University Press.

Said, Edward W. (1978). Orientalism. London: Routledge.Saint-Simon, Henri (1969), Le Nouveau Christianisme et les Ecrits sur

la Religion. ed. H. Desroche. Paris: ´Editions de Seuil.

SEKÜLERLEŞME396

Salter, Charles A. and Lewis M. Routledge (1974), “Intelligence and Belief in the Supernatural”, Psychological Reports, 34 (1):299-302.

Schluchter, Wolfgang (ed.) (1983). Max Webers Studie iiber das Konfu-zianismus und Taoismus: Interpretation und Kritik. Frankfurt: Suhrkamp.

_____, (ed.) (1987). Max Webers Sicht des Islams: Interpretation und Kritik. Frankfurt: Suhrkamp.

Schneider, Louis and Sanford M. Dornbusch (1958), Popular Religion, Chicago: University of Chicago Press.

Schutz, Alfred (1962), “On Multiple Realities”, in Alfred Schutz, Collec-ted Papers, Vol. 1, The Hague: Nijhoff. ss.209-259.

Sherkat, D. E. and Ellison, C. G. (2004), “Din Sosyolojisi’nde Son Ge-lişmeler ve Gündemdeki Tartışmalar”, çev. İ.Çapcıoğlu, AÜ İla-hiyat Fakültesi Dergisi, XLV (1): 225-262

Shibley, Mark A. 1996. Resurgent Evangelicalism in the United States: Mapping Cultural Change Since 1970. Columbia: University of South Carolina Press.

Shiner, Larry (1967). ‘The Concept of Secularization in Empirical Rese-arch’. Journal for the Scientific Study of Religion, 6: 207-20.

Simpson, J. H. 1988. Religion and the churches. In Understanding Ca-nadian society, edited by J. Curtis and L. Tepperman, 345-69. Toronto: McGraw-Hill Ryerson.

Smith, A. (2003), An Inquiry into the Nature and Causes of the Wealth of Nations, New York, The Modern Library, (http://www.biblio-mania.com) [16 Kasım 2003]

Smith, Huston (1969), ‘Secularization and the sacred’, in Cutler, Do-nald, The Religious Situation, Boston: Beacon, s. 583-7.

Smith, Wilfred Cantwell (1979), Faith and Belief, Princeton: Princeton University Press.

Sombart, Werner (1979) [1905] Why Is There No Socialism in the Uni-ted States? tr. Patricia M. Hocking and C. T. Husbands, New York: M. E. Sharpe.

Sprenkel, O. B. Van Der (1964). ‘Max Weber on China’. History and Theory, 3/3: 348-70.

Stark, R. (1999), “Secularization: R.I.P.”, Sociology of Religion, 60 (3): 249-273

_____, and Bainbridge, W.S. (1987), A Theory of Religion, New York, Paris, Peter Lang

_____, 2002, “Toprağın Bol Olsun Sekülerleşme”, çev. A.Köse, Seküle-rizim Sorgulanıyor, Ufuk Kitapları, İstanbul, ss. 189-202

KAYNAKLAR397

_____, 1999, “Secularization: R.I.P.”, Sociology of Religion, 60 (3): 249-273.

_____, and W. S. Bambridge. 1985. The future of religion: Secularizati-on, revival, and cult formation. Berkeley: University of Califor-nia Press.

_____, (1963), “On the Incompatibility of Religion and Science”, Jour-nal for the Scientific Study of Religion, 3 (1):3-20.

_____, (1999). ‘Secularization, R.I.P.’, Sociology of Religion, 60: 249-73.

_____, and Bainbridge, William (1985), The Future of Religion, Berke-ley: University of California Press.

_____, and Finke, Roger, 2000, Acts of Faith: Explaining the Human Side of Religion. Berkeley: University of California Press,

_____, and Ianaccone L. R., 1994, “A Supply-Side Reinterpretation of the ‘Secularization’ of Europe”, Journal for the Scientific Study of Religion, Volume 33, Issue 3, ss. 230-252.

_____, and James McCann (1993), “Market Forces and Catholic Com-mitment: Exploring the New Paradigm” Journal for the Scienti-fic Study of Religion, 32: 111-24.

_____, and Laurence Iannaccone (1994), “A Supply-Side Reinterpreta-tion of the Secularization of Europe”, Journal for the Scientific Study of Religion, 33: 230-52

_____, and Roger Finke (2000) Acts of Faith: Explaining the Human Si-de of Religion, Berkeley and Los Angeles: University of Califor-nia Press.

_____, and Roger Finke. Acts of Faith: Explaining the Human Side of Religion. Berkeley: University of California Press, 2000.

Statistical Abstract 1981, Washington, D.C.: US Bureau of the Census.Stauth, Georg, and Turner, Bryan S. (1986). ‘Nietzsche in Weber oder

die Geburt des modernen Genius im professionellen Menschen’. Zeitschrift fur Soziologie, 1512: 81-94.

Steiker, Carol (2005) “Capital punishment and American exceptiona-lism”, in M. Ignatieff (ed.), American Exceptionalism and Hu-man Rights, Princeton: Princeton University Press, 57-89.

Steinberg, Stephen (1974), The Academic Melting Pot: Catholics and Jews in American Higher Education, New York: McGraw-Hill.

Stoetzel, Jean, Les Valeurs du Temps Présent: Une Enquête Européenne (Paris: Presses Universitaires de France, 1983).

Strauss, Leo (1953). Natural Right and History. Chicago: University of Chicago Press.

Swanson, Guy E. (1968), “Modern Secularity”, The Religious Situati-on, s. 801-834.

SEKÜLERLEŞME398

Swatos, W. H. and Christiano K. J., 1996, “Secularization Theory: The Course of a Concept”, Sociology of Religion, 60 (3):209-228.

Taylor, Charles (1989), Sources of the Self: The Making of the Modern Identity. Cambridge, MA: Harvard University Press

Tenbruck, Friedrıch (1975). ‘Das Werk. Max Webers’. KaIner Zeitschrift für Soziologie und Sozialpsychologie, 27: 663-702.

_____, (1980). ‘The Problem of tlIe Thematic Unity in the Works of Max Weber’. British Journal of Sociology, 31/3: 316-51.

Thalheimer, Fred (1973), “Religiosity and Secularization in the Acade-mic Professions”, Sociology of Education, 46:183-202

Thomas, Keith (1971), Religion and the Decline of Magic, New York: Scribner’s.

Thompson, Edward Palmer (1963). The Making of the English Wor-king Class, 2nd edn. London: Victor Gollancz.

Timms, Noel, Family and Citizenship: Values in Contemporary Britain (Aldershot: Dartmouth, 1992).

Tonnies, Ferdinand. Community and Association [1887], tr. C P. Loo-mis. London: Routledge and Kegan Paul, 1955.

Tribe, Keith (ed.) (1989). Reading Weber. London and New York: Ro-utledge.

Tschannen, Olivier (1992), Les Theories de la Secularisation. Geneva: Droz.

Tu Wei-Ming (1985). Confucian Thought: Selfhood as Creative Trans-formation. New York: State University of New York Press.

Turner, B. S. (1991), Max Weber ve İslam, çev. Y.Aktay, Ankara, Va-di Yay.

_____, (1978). Marx and the End of Orientalism. London: Allen & Un-win.

_____, (1983). Religion and Social Theory. London: Heinemann._____, (1993). ‘Preface’. In LowitlI (1993),1-32._____, (1994). Orientalism, Postmodernism and Globalism. London:

Routledge._____, (1974). Weber and Islam: A Critical Study. London: Routledge

& Kegan Paul.Vertovec, Steven ve Peach, Ceri, eds., Islam in Europe (London: Mac-

millan, 1997).Verweij, J., P. Ester, and R. Nauta. 1997. Secularization as an economic

and cultural phenomenon: A cross-national analysis. Journal for the Scientific Study of Religion 36: 309-24.

Vilariño, José Pérez, “The Catholic Commitment and Spanish Civil So-ciety”, Social Compass 44/4 (1997): 595-610.

KAYNAKLAR399

Voyé, L. (1999), “Secularization in a Context of Advanced Modernity”, Sociology of Religion, 60 (3): 275-288

_____, (1998). ‘Death and Christmas Revisited. Beyond Secularization: A Search for Meaning’. R. Laermans, B. Wilson ve J. Billiet (ed.), Secularization and Social Integration. Leuven: Leuven Univer-sity Press, 287-305.

_____, (2006a). ‘Religion et politique en Europe’. Sociologie et Sociétés, 38:139-63.

_____, (2006b). ‘Vers une definition de la spiritualité’. Working Paper LV1, ANSO, Université Catholique de Louvain.

Wallace, A. F. C. 1966. Religion: An anthropological view. New York: Random House.

Wallace, R. A.& Wolf, A., 2002, Çağdaş Sosyoloji Kuramları, çev. L.Elburuz & M.R. Ayas, İzmir.

Wallis, Roy (1984). The Elementary Forms of the New Religious Life. London: Routledge & Kegan Paul.

_____, ve Bruce, Steve (1992). ‘Secularization: The Orthodox Model’. S. Bruce (ed.), Religion and Modernization: Sociologists and Historians Debate the Secularization Thesis. Oxford: Clarendon Press, 8-30.

Webber, Jonathan, ed., Jewish Identities in New Europe (London/Was-hington: Littman Library of Jewish Civilization, 1994).

Weber, M. (1985), Protestan Ahlakı ve Kapitalizmin Ruhu, çev. Z.Aruoba, İstanbul, Hil Yay.

_____, (1919/1946), From Max Weber: Essays in Sociology, eds. H. H. Gerth and C.Wright Mills. New York: Oxford University Press.

_____, (1921). Gesammelte Aufsütze zur Religions soziologie. Tiibin-gen: J. c. B. Mohr.

_____, (1946a) “Class, status, party”, in H. Gerth and C. W. Mills (eds.), From Max Weber: Essays in Sociology, New York: Oxford Uni-versity Press, 180-95.

_____, (1946b) Religious rejections of the world and their directions, in H. Gerth and C. W. Mills (eds.), From Max Weber: Essays in Sociology, New York: Oxford University Press, 323-59.

_____, (1951) The Religion of China: Confucianism and Taoism, tr. H. Gerth, Glencoe, IL: Free Press.

_____, (1951). The Religion of China: Confucianism and Taoism. New York: Macmillan.

_____, (1952). Ancient Judaism. Glencoe, Ill.: Free Press._____, (1958a). The City. New York: Free Press._____, (1958b). The Religion of India, the Sociology of Hinduism and

Buddhism. New York: Free Press.

SEKÜLERLEŞME400

_____, (1965). The Protestant Ethic and the Spirit of Capitalism. Lon-don: Allen & Unwin.

_____, (1966). The Sociology of Religion. London: Methuen._____, (1968). Economy and Society. New York: Bedminster Press._____, (1976). The Protestant Ethic and the Spirit of Capitalism, 2nd

edn. with an introduction by Anthony Giddens. London: Allen & Unwin.

_____, (1989). ‘The National State and Economic Policy’. In Keith Tribe (ed.), Reading Weber, London and New York: Routledge, 188-209.

_____, (2002a) The Protestant Ethic and the ‘Spirit’ of Capitalism and Other Writings, ed. Peter Baehr and Gordon Wells, New York: Penguin.

_____, (2002b) “‘Churches’ and ‘sects’ in North America , in P. Baehr and G. Wells (eds.), The Protestant Ethic and the ‘Spirit’ of Ca-pitalism and Other Writings, New York: Penguin, 203-21.

_____, (1958). The Protestant Ethic and the Spirit of Capitalism, çev. T. Parsons. New York: Charles Scribner’s Sons.

_____, The Protestant Ethic and the Spirit of Capitalism [1904-5/1920], tr. Talcott Parsons. London: Allen and Unwin, 1930.

Wentworth, W. M., 1989, “A Dialectical Conception of Religion and Religious Movements in Modern Society”, Secularization And Fundamentalism Reconsidered Religion and the Political Order Vol. III, eds. J. K. Hadden and A. Shupe, Paragon Hause, New York, ss.45-63.

Whitman, James (2003) Harsh Justice: Criminal Punishment and the Widening Divide between America and Europe, Oxford: Ox-ford University Press.

Wilson, B. (1976), Contemporary Transformations of Religion, Oxford, Oxford University Press

_____, (1999), Christianity, London, Routledge_____, 1966. Religion secular society: A sociological comment. Lon-

don: C.A. Watts._____, 1982, Religion in Sociological Perspective, Oxford University

Press._____, 1987, “Secularization”, The Encyclopedia of Religion, ed. M.

Eliade, Vol. 13, Macmillan Publishing Company, New York, ss.159-165.

_____, (1968) “Religion and the Churches in America”, in William G. McLoughlin and Robert N. Bellah (eds) Religion in America, Boston: Houghton Mifflin, ss.73-110.

KAYNAKLAR401

_____, (1969). Religion in Secular Society. Harmondsworth, Baltimore, and Ringwood: Pelican Books.

_____, (1982), Religion in Sociological Perspective. Oxford: Oxford University Press.

_____, (1985), “Secularization: The Inherited Model”, The Sacred in a Secular Age, s. 9-20.

_____, Religion in a Sociological Perspective (Oxford: Clarendon Press, 1982).

_____, Religion in Sociological Perspective. Oxford: Oxford University Press, 1982.

_____, (1976). Contemporary Transformations of Religion. Oxford: Oxford University Press.

_____, (1985). ‘Secularization: The Inherited Model’. P. Hammond (ed.), The Sacred in a Secular Age. Berkeley: University of Cali-fornia Press, 9-20.

_____, (1998). ‘The Secularization Thesis: Criticisms and Rebuttals’. R. Laermans, B. Wilson ve J. Billiet (ed.), Secularization and Social Integration. Leuven: Leuven University Press, 45-65.

Wuthnow, R. (1993), “Church Realities and Christian Identity in the 21st Century”, The Christian Century, May 12, 520-523

_____, (1976), The Consciousness Reformation, Berkeley, Los Angeles, London: University of California Press.

_____, (1977), “A Longitudinal, Cross-National Indicator of Cultural Religious Commitment”, Journal for the Scientific Study of Reli-gion, 16 (March):87-99.

_____, (1978), Experimentation in American Religion, Berkeley, Los Angeles, London: University of California Press.

_____, (1980), “The World-Economy and the Institutionalization of Science in Seventeenth-Century Europe.” in Albert Bergesen, ed., Studies of the Modern World-System, New York: Academic Press. ss.25-55.

_____, (1981), “Two Traditions in the Study of Religion”, Journal for the Scientific Study of Religion, 20 (1):16-32.

_____, (1983a), “The Political Rebirth of American Evangelicals.” in Robert Liebman and Robert Wuthnow, eds., The New Christian Right: Mobilization and Legitimation, New York: Aidine. Chap. 13.

_____, (1983b), “Indices of Religious Resurgence in the United States”, Paper presented at the conference on Religious Resurgence in Comparative Perspective, State University of New York at Bing-hamton, January 1983.

SEKÜLERLEŞME402

_____, (1985), “Science and the Sacred”, The Sacred in a Secular Age, s. 187-203 (Türkçesi “Bilim ve Kutsal”, çev. Ö. Faruk Darende, bu kitap).

_____, James Beniger and Wesley Shrum (1982), “Networks of Scien-tific and Technological Information in the Technical Innovation Process: Final Report”, National Science Foundation, Washing-ton (Grant PRA-7920573).

Yamane, David (1997), “Secularization on Trial: In Defense of a Neo-Secularization Paradigm”, Journal for the Scientific Study of Re-ligion, 36: 109-22.

Young, Michael (2006) Bearing Witness against Sin: The Evangelical Birth of the American Social Movement, Chicago: University of Chicago Press.

Zaleski, P. A. and Charles Zech (1995), “The Effect of Religious Mar-ket Competition on Church Giving”, Review of Social Econo-mics, 53: 350-67.

Zelan, Joseph (1968), “Religious Apostasy, Higher Education and Occu-pational Choice”, Sociology of Education, 41: 370-379

Zolberg, Aristide (1986) “How many exceptionalisms?” in I. Katznelson and A. Zolberg (eds.), Working-Class Formation: Nineteenth-Century Patterns in Western Europe and the United States, Princeton: Princeton University Press, 397-455.

Zuckerman, P. (2004), “Secularization: Europe-yes, United States-no: Why has Secularization Occurred in Western Europe but not in the United States? An Examination of the Theories and Rese-arch”, Skeptical Inquirer, 28 (2):49-52

403

AAcquaviva 24, 60, 65, 371Acquaviva, Sabina S. 24Almanya 17, 80, 126, 188, 190, 241,

258, 272, 282, 283, 284, 285, 304, 312, 314

ampirik usuller 9ana yol 123anayasal din 88aristokrasi 81Aron 78, 86, 157, 158Asya 20, 73, 106, 133, 195, 200, 203,

204, 205, 211, 252Ateizm 48, 81, 114Avrupa 9Avustralya 43, 288Avusturya 63, 126, 318Azizler 110

BBackhouses 36Bacon, Roger 19Barclays 36Beckford 75, 77, 88, 101, 286, 356, 357,

361, 364, 368, 374Belçika 17, 61, 62, 63, 68, 70, 71, 123,

282, 283, 284, 331Bellah 46, 50, 51, 52, 147, 162, 167,

168, 201, 203, 204, 301, 309, 311, 313, 349, 350, 359, 360, 365, 366,

Berger, Brigitte 39, 245Berger, Peter 26, 39, 46, 51, 75, 104,

161, 165, 209, 235, 260, 266, 277, 287, 288, 289, 340

Berkeley Üniversitesi 54, 143Bociurkiw, Bohdan R. 24Bosna 42, 64, 229Bruce 25, 26, 43, 57, 102, 104, 114,

116, 121, 122, 127, 159, 239, 241, 249, 250, 257, 267, 287, 288, 289, 294, 319, 341, 342, 349

Bryan, Wilson 9, 31, 39, 46, 75, 98, 159, 209, 287, 340

Budist 22, 195, 218, 352Budizm 20, 93, 96, 186, 193, 201, 202,

205, 225, 261

CCalvin 96Caporale, Rocco 24Casanova, Jose 35, 210, 290cemaat 14, 18, 23, 58, 71, 93, 101, 102,

129, 195, 212, 230, 287, 294, 352cemiyet 101Chaves and Gorski 124, 126, 317Christiano 57, 158, 163, 164, 343, 346,

348, 349Christoloji 92Comte 9, 38, 75, 76, 77, 78, 79, 80, 84,

87, 89, 91, 112, 116, 120, 121, 157, 176, 258, 340

Current Sociology 23, 291

DDanimarka 119, 241, 282, 283, 284,

342Deizm 17Dinî: ~ aksiyon 13; ~ rekabet 124Dobbelaere 58, 64, 66, 74, 121, 207,

209, 210, 215, 221, 291, 331, 359, 360, 361, 364

Dobbeleare, Karel 23doğaüstücülük 15dünyevi monarşi 81

EEisenstadt, S. N. 24ekonomi 16Eliot, George 81endüstriyel kapitalizm 28enstrümental 28

DİZİN

SEKÜLERLEŞME404

Estonya 43Evans, Marian 81

FFaraday, Michael 19Fenn, Richard K. 23feodal toplum 29Feuerbach, Ludwig 81filozof-krallar 76Fordizm 60Formel rasyonellik 112Freud, Sigmund 82

GGellner 31, 33, 87, 88Gorski 124, 125, 126, 127, 134, 135,

162, 177, 179, 181, 311, 317, 349Greeley, Andrew 46, 51, 162, 319, 350Grumelli, Antonio 24Guizzardi, Custavo 24Gurneys 36

Hhâkim ideoloji 117Hammond, Phillip E. 23Hamsin Yortusu 95Hansen Kanunu 113Hıristiyanlık 17, 23, 48, 81, 99, 109,

122, 160, 163, 178, 192, 193, 194, 196, 197, 198, 204, 205, 241, 326

Hindistan 22, 133, 213, 228, 231, 232, 233, 262

Hinduizm 20, 23, 96, 186, 205, 225, 232, 243

Hint Yarımadası 72Holiness hareketleri 17Hollanda 16, 43, 63, 71, 123, 126, 129,

241, 247, 272, 282, 283, 284, 314hukuk 16Hümanizm 16, 81

IInglehart 37, 65, 73, 74, 171, 173, 175,

180, 252, 267, 268, 317, 318

İİngiltere 16, 17, 34, 43, 52, 87, 100,

102, 195, 272, 282, 314, 320, 324, 336, 342

İrlanda 16, 41, 42, 43, 119, 126, 229, 242, 282, 283, 284, 296, 317, 324, 372

Hz. İsa 81, 90, 92, 93, 99, 100, 110; ~ Mesih 54, 55

İskandinavya 16, 123, 126, 166, 167, 258, 318, 324

İskoçya 16, 43, 242, 244, 336, 342İspanya 30, 61, 71, 74, 228, 272, 282,

283, 284, 292, 318, 324, 351İsrail 21, 106, 107, 108, 109, 218, 225,

228, 231, 232, 233, 262İsveç 52, 119, 130, 213, 225, 247, 283,

284, 288, 318, 336, 342, 366; ~ Kili-sesi 52

İtalya 30, 61, 126, 129, 258, 272, 282, 283, 284, 317, 324, 325, 351

JJapon 22John R. Donohue S. J 54Jung, Carl Gustav 82

Kkader 97, 106, 110, 117, 314Kalvinizm 17, 96, 97, 132, 193, 314Kanada 43, 53, 145, 212, 288, 341kapitalizm 82, 83, 96, 97, 196; ~in ruhu

96, 186, 189, 194, 306Katolik 128; ~ hiyerarşi 62; ~ Kilisesi 30,

61, 71, 94, 100, 114, 191, 196, 211, 212, 218, 225, 228, 229

kehanet 95Kellner, Hansfried 39, 245Kepler, Johannes 19kolektif coşku 84Konsensüs 32, 33Kuzey Amerika 17, 48, 211, 212, 314Kuzey İrlanda 16, 41, 42, 229, 282, 283,

284, 296, 372

LLeibniz 105Letonya 43liberalizm 128, 188, 204Litvanya 43Lord Prayer 25Luhmann 23, 65, 67, 68, 70, 207, 209,

210, 220, 357, 358, 371Lukes 62, 84, 87Luteryenler 114Luthercilik 16

MMaharaji 69manifest 61Manson, Charles 90Marksçı 80Marksist 83, 323Marksizm 48, 81, 105, 112Marx, Karl 38, 80, 81, 82, 83, 85, 88,

104, 116, 120, 157, 158, 189, 223, 258, 269, 321, 340, 348

Mary, Hail 25McLeod, Hugh 128mehdilik 94Meryem Ana 110Metafizik 76Methodistler 36Metodizm 17, 195Mezopotamya kültürleri 108

DİZİN405

Mısır 21, 26, 107, 108Michels, Robert 36Milletleşme 101, 102Mol, Hans 49, 53Moonoloji 92Morton, Robert 38Hz. Muhammed 92, 94Musevi 128Müslümanlık 22müzakere 10

NNewton, Isaac 19Niebuhr, H. Richard 36, 308Norris 65, 73, 74, 171, 173, 175, 180,

267, 317, 318Norveç 43, 129, 283, 284, 342

OOrta Doğu 20, 133Ortodoks 21, 64, 180, 198, 225, 262,

296

PParkin 85, 92, 96, 97, 117, 306patolojik 82, 84, 85Pentekostalizm 17, 212, 225, 263, 264Platon 76Politeizm 106Polonya 16, 43, 114, 119, 126, 281,

282, 292, 317, 372Popper 116Pozitivizm 48pragmatik 13, 28, 46, 48, 148, 187, 369Prabhupada, A.C. Bhaktivedanta Swami

94Princeton Üniversitesi 49Protestan 128; ~Ahlâkı 96; ~ Reformu

26, 69, 109, 110Protestanlık 15, 21, 30, 69, 96, 97, 110,

123, 195, 224, 236, 311, 358Quakers 36

Rreform 16, 29, 41, 241, 308, 313, 354rekabet 128Robertson, Roland 52, 101, 209, 373Roma Katolik 15, 21, 67, 114, 196, 211,

212, 218Romanya 65Rönesans 16, 133, 341

SSecularis 9Sekülerleşme teorisyenleri 113, 116,

122Simon 93, 120, 121siyaset 16Sorokin 78, 79, 80sosyalizm 81, 128Sosyopolitik Çatışma Modeli 127Sovyetler Birliği 10, 167, 227Stark, Rodney 42, 46, 53, 162, 170, 340,

349Strong, John W. 24Swatos 57, 157, 158, 163, 164, 343,

346, 348, 349

TTaoizm 96, 186, 201, 202Taylorizm 60Tiryakian, Edward A. 24Tomasi 66Tönnies, Ferdinand 31Trittons 36Troeltch, Ernst 36Tunus 21Turner 112, 113, 186, 187, 196, 198,

200, 257, 345, 346Türkiye 7, 8, 21, 229, 230, 231, 233,

262, 285, 351

Uulusalcılık 128, 132

ÜÜniteryanizm 17

Vvaftiz 13, 25, 32, 102, 110Vital, Elan 69Vosges 83Wach, Joachim 88Westfalya Barış Antlaşması 9Willmott 103Wuthnow, Robert 49, 369

YYahudilik 15, 20, 21, 26, 186, 197, 225,

236, 243, 339, 340, 352yeni paradigma 125Young 103, 313, 362yüksek kültür 32