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Henri Gregoire poses a problem to all scholars who see the French Revolution as an anti-religious event. Most of his fellow 'red priests', those not-so-few who in 1789 asked for some kind of democracy and more rights for the 'damned of the earth', gradually abandoned either their faith or their patriotism. Gregoire, until his death in 1831, always proclaimed the compatibility of Christianity and republic. Not only is his position representative of that of many Catholics at the beginning of the Revolution, it also asks anew the important question of the link between religion and revolution, and gives it an unusual answer. As many philosophes did, Gregoire was speaking in terms of reason, of the Enlightenments, and of natural rights---but nevertheless believed Catholicism was the only good religion. If a good Christian is the best citizen possible, how can one fight for the recognition of the 'natural rights' of the Jews and the freedom of worship for all without being inconsistant?

This study is an attempt to gain a better understanding of Ibn Khaldun's political theory contained in The Muqaddimah from the stance that religion and his faith in Islam are at the core of his political theory. Though there is a great deal of scholarship that has been dedicated to the interpretation of Ibn Khaldun's political theory contained in The Muqaddimah, there are a limited number of works that deal exclusively with the role of religion in his conception of the State. Those that do tend to either exaggerate Ibn Khaldun's secular thought in the realm of politics or understate his originality as a political scientist. Thus, this study will attempt to prove that his political theory is indeed theocentric by way of examining the true nature of 'aṣabiya, which to Ibn Khaldun was the basis for all forms of human social and political organization, and its relationship with religion in terms of its function in the establishment and propagation of the State. In addition, we will also attempt to dispel the notion that the overall tone of The Muqaddimah is pessimistic and fatalistic; indeed when one examines the political theory contained in The Muqaddimah from a theocentric viewpoint it is made apparent that it was Ibn Khaldun's strong religious convictions that ultimately present a sense of optimism in his work.

The dramatic years of the Genpei War (1180-1185) ended with a fundamental restructuring of Japanese polity. Replacing the established system of a single ruling elite with a dual structure of court and bakufu had far-reaching effects on Japanese society, economy, and religion. Eastern Japan, which once was considered the land of barbarians, became the home of a new warrior elite, and the headquarters of their military government in Kamakura. This geographical separation from the court contributed to the political independence of the bakufu, in turn allowing warriors to distinguish themselves as a unique social elite. As such, warriors turned to develop not only a new social identity, but also a vibrant local economy, comparable only to that of Kyoto. While Japanese society was transforming itself in unprecedented scope, Buddhism and Buddhist institutions were experiencing a revival in popularity among their elite patrons. Concern over the age of mappo which the Genpei War brought to the fore, had both courtiers and warriors seeking religious guidance. The result was not only re-popularization of already established doctrines, but also a new emphasis on Amidism, and the promotion of new doctrines by reformer monks. This time, however, clergy and religious institutions benefitted not only from the traditional patrons at court. Kamakura warriors, who were genuinely concerned with their present and future existences, who realized the practical benefits of religious patronage, or who imitate court practices, proved to be generous patrons. This dissertation seeks to examine the role of religion, religious institutions, and clergy in the development of Kamakura's warrior society. The basic assumption is that when profound changes were occurring in Japanese society and religion, they inevitably were interrelated in some ways. Indeed, between the initial stages of the Genpei War until his death, Minamoto Yoritomo promoted the construction of large religious institutions to support both his political and religious needs, an approach that became an integral part of bakufu policy. Then, when warriors in general realized the many ways they could benefit from religious patronage, they engaged in construction of their own clan temples, while supporting those under bakufu patronage. / Thesis (Ph. D.)--University of Hawaii at Manoa, 2003. / Includes bibliographical references (leaves 313-342). / Mode of access: World Wide Web. / Also available by subscription via World Wide Web / xi, 342 leaves, bound ill., maps 29 cm

This thesis is concerned with the ideas of two of the most prominent thinkers within the 'fundamentalist' religious movements that have become so prominent over the last few decades in Pakistan and India; Maulana Maududi of the Muslim Jamaat-I-Islami and M.S. Golwalkar, of the Rashtriya Swayamsevak Sangh. Though both are now dead, their ideas live on in the thinking and deeds of others. This thesis explores a comparison of the ideas of these men and their radical/fundamentalist ideologies with a focus on the way they viewed the relationship between religon and the state. Others have established that such a comparison between significant individuals, who lived in the same historical timeframe, and in this case the same geographical and political contexts, offers valuable insight into the situations/nations in which they were directly involved.

Also published as author's dissertation--Universität Marburg, 2007. / Includes bibliographical references (p. 313-333).

Thesis (M.A.) - Carleton University, 2005. / Includes bibliographical references (p. 162-165). Also available in electronic format on the Internet.

Thesis (M.A.)--Florida State University, 2004. / Advisor: Dr. Jonathan Grant, Florida State University, College of Social Sciences, Interdisciplinary Program of Russian & East European Studies. Title and description from dissertation home page (viewed Sept. 23, 2004). Includes bibliographical references.

Thesis (Ph. D.)--University of Hong Kong, 1997. / Includes bibliographical references (leaf 336-354).

Thesis (Ph. D.)--University of Chicago, Divinity School, June 2000. / Includes bibliographical references. Also available on the Internet.