O presente trabalho apresenta o comportamento consumidor como uma das manifestações contemporâneas da religiosidade, e procura demonstrar como algumas marcas possuem características semelhantes às religiões ao proporcionarem aos seus consumidores sentido existencial. A pesquisa parte de uma breve descrição da capacidade simbólica dos seres humanos, como fonte das idéias e comportamentos religiosos, e responsável pela universalidade de tal fenômeno. Em seguida, o processo de secularização da sociedade judaico-cristã ocidental é apresentado como resultando entre outras conseqüências, em uma crise de plausabilidade das instituições religiosas e das explicações de ordem religiosas do universo, que caíram em descrédito, gerando o que Weber (1919) chamou de desencantamento do mundo. Se por um lado, com os grandes avanços científicos, as revoluções democráticas e o desenvolvimento industrial e econômico do mundo, entre os séculos 16 e 19, as perspectivas quanto aos avanços da sociedade eram as melhores possíveis, a chegada do século 20 não confirmou as expectativas. Pelo contrário, eventos como as duas grandes guerras, as crises econômicas e o surgimento de regimes ditatoriais totalitários, levaram o ser humano a perceber que, tal qual a religião, a ciência não dera conta de explicar e transformar o mundo e a sociedade. Assim, a contemporaneidade vivencia um resgate da religiosidade, uma espécie de reencantamento do mundo, que assume diferentes formas e conteúdos a partir da última fase da modernidade. O comportamento consumidor torna-se uma das manifestações contemporâneas da religiosidade, a relação com as marcas adquiri características semelhantes a da relação dos indivíduos com as religiões ao proporcionarem aos seus consumidores sentido existencial. Este fenômeno é exemplificado através do estudo de duas marcas, a Apple Computers, e o Sport Club Corinthians Paulista. A primeira parte da análise consistiu em uma identificação de conteúdos religiosos na estrutura, história e relação dos adeptos com as marcas, dentro do modelo de fenômeno religioso criado para este fim. Depois disso, para cada marca foram analisadas três entrevistas com adeptos das mesmas, e em seguida, feita uma análise de cada entrevista individualmente, que identificou características religiosas nas mesmas. Por fim, estas características identificadas e enfatizadas no discurso dos adeptos, foram analisadas à luz da noção de busca de sentido de Viktor Frankl / This paper presents the consumer behavior as a contemporary manifestation of religiouness, and seeks to demonstrate how some brands have similar characteristics to the religions, and provide existencial meaning to their consumers. The research starts with a brief description of the symbolic capacity of human beings as a source of religious ideas and behavior, being responsible for the universality of this phenomenon. Then, the process of secularization of the Judeo-Christian Western society is presented as resulting, among other consequences, in a plausibility crisis of the religious institutions and religious explanations for the universe. This situation brought forth what Weber (1919) called the disenchantment of the world. On the other hand the great scientific advances, as well as the democratic revolutions and the industrial and economic development of the world between the 16th and 19th centuries created the expectation that the advances of society were the best possible, but the arrival of the 20th century did not confirm the expectations, however, events such as the two world wars, economic crises and the rise of totalitarian dictatorships, led human beings to realize that, like religion, science would not be able to explain and transform the world and the society. Thus, the contemporary experiences a rescue of religiousness, a kind of re-enchantment of the world, which assumes different forms and contents from the last phase of modernity. The consumer behavior becomes a contemporary manifestations of religiosity and the relationship with the brands acquired characteristics similar to the relationship between individuals and religions, providing to their consumers existential meaning. This phenomenon is exemplified through the study of two brands, Apple Computers, and Sport Club Corinthians Paulista. The first part of the analysis consisted of a religious content identification in the structure and history of the brands.Thereafter, for each brand were analyzed three interviews with supporters of the same, and then an analysis of each individual interview, which identified the same religious characteristics. Finally, these features identified and emphasized in the speech of supporters, were analyzed under the light of Viktor Frankls search for meaning theory

‘The poet’, Eliot wrote, ‘is occupied with frontiers of consciousness beyond which words fail, though meanings still exist’. This dissertation is an investigation into the ways in which four poets – Alfred Tennyson, Thomas Hardy, Gerard Manley Hopkins, and T. S. Eliot – imagine what it might mean to labour in verse towards the ‘frontiers of consciousness’. This is an old question about the value of poetry, about the kinds of understanding, feeling, and participation that become uniquely available as we read (or write) verse. But it is also a question that becomes peculiarly pressing in the nineteenth- and early twentieth-centuries. In my introductory chapter, I sketch out some of the philosophical, theological, and aesthetic contexts in which this question about what poetry might do for us becomes particularly acute: each of these four poets, I suggest, invests in verse as a means of sustaining belief in those things that seem excluded, imperilled, or forfeited by what is felt to be a peculiarly modern or (to use a contested term) ‘secularized’ understanding of the world. To write poetry becomes a labour towards enabling or ratifying otherwise untenable experiences of belief. But while my broader concern is with what is at stake philosophically, theologically, and even aesthetically in this labour towards the frontiers of consciousness, my more particular concern is with the ways in which these poets think in verse about how the poetic organisation of language brings us to momentary consciousness of otherwise unavailable ‘meanings’. For each of these poets, it is as we begin to listen in to the paralinguistic sounds of verse that we become conscious of that which lies beyond the realms of the linguistic imagination. These poets develop figures within their verse in order to theorize the ways in which this peculiarly poetic ‘music’ brings us to consciousness of that which exceeds or transcends the limits of the world in which we think we live. These figures begin as images of the half-seen (glimmering, haunting, dappling, crossing) but become a way of imagining that which we might only half-hear or half-know. Chapter 2 deals with Tennyson’s figure of glimmering light that signals the presence, activity, or territory of the ‘higher poetic imagination’; In Memoriam, I argue, represents the development of this figure into a poetics of the ‘glimpse’, a poetry that repeatedly approaches the horizon of what might be seen or heard. Chapter 3 is concerned with Hardy’s figuring of the ‘hereto’ of verse as a haunted region, his ghostly figures and spectral presences becoming a way of thinking about the strange experiences of listening and encounter that verse affords. Chapter 4 attends to the dappled skins and skies of Hopkins’ verse and the ways in which ‘dapple’ becomes a theoretical framework for thinking about the nature and theological significance of prosodic experience. And Chapter 5 considers the visual and acoustic crossings of Eliot’s verse as a series of attempts to imagine and interrogate the proposition that the poetic organisation of language offers ‘hints and guesses’ of a reality that is both larger and more significant than our own.

Made available in DSpace on 2016-04-27T19:32:39Z (GMT). No. of bitstreams: 1 ErikaASilva.pdf: 3405619 bytes, checksum: d3f09e9868a79b5a848184dd730074d1 (MD5) Previous issue date: 2005-05-30 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This dissertation titled O cotidiano da morte e a secularização dos cemitérios em Belém na secunda metade do século XIX (1850/ 1891) tried to show understanding around death s meaning along with dead and mortuary ceremonies in Belém in the second half of the 19º century. Thus, the composition studies about the changes in the trip of death from the buries inside a church to open-sky cemeteries, plus the secularization of these spaces. Those questions have gained importance in the following pages cause they started a new parallel about the urban space threated by wide-spread diseases and miasmas exhalated from putrescent bodies. Taking that to explain the tensions formed in the core of Belém s society wich made same significant changes in the path of that specifical society before death and deads. The construction of the cemeteries- Nossa senhora da soledade and Santa Izabel - implacate in complex questios like start to bury dead bodies into open-sky cemeteries intead instead of inside churchs, the wish of the Catolic church to have exclusiveness in these new places, the secularization of those cemeteries and buries keeping in mind the unsolved religious, cultural and social conflicts to understanding the attitudes of the whites, indians, colored, catolics, protestants, masons and the way they used to react before the dead and death. So the city was visualized, it s quotidian and the existing and dying of it s inhabitants and seeing closest the representation before death and dead. To be well acquired with the text the central axel inquire the understanding of how different Belém s social divisions in the 80 s deal with circle of life including bury, mortuary ceremonies and the secularization of the cemeteries / Esta dissertação de título O cotidiano da morte e a secularização dos cemitérios em Belém na segunda metade do século XIX (1850 / 1891) , procurou visualizar o caminhar e o permanecer em torno dos significados da morte, dos mortos e dos ritos fúnebres em Belém durante a segunda metade do século XIX. Assim, a dissertação versa sobre as transformações no cotidiano da morte decorrente da mudança dos locais dos enterramentos do interior das Igrejas para os cemitérios a céu aberto, mas também sobre o projeto de secularização destes espaços. Estas questões, aliás, ganham expressividade nas páginas seguintes, pois delas surgiram outros tangenciamentos como os debates acerca da salubridade do espaço urbano ameaçado por epidemias e miasmas emanados dos corpos em decomposição. Foi nesta perspectiva que se buscou interpretar determinadas tensões que se formaram no interior da sociedade belenense e que contribuíram para mudanças significativas no caminhar dessa sociedade frente à morte e aos mortos. A construção dos cemitérios o de Nossa Senhora da Soledade e o de Santa Izabel envolveram questões complexas como o abandono do costume de enterrar nas igrejas e passar a enterrá-los em cemitérios a céu aberto, a exclusividade que a Igreja Católica desejava ter nesses novos espaços, o debate em torno da secularização dos cemitérios e dos enterros civis levantando questões que não ficaram circunscritas às inquietações religiosas, mas estabeleceram conflitos políticos, culturais e sociais, enfim seguir os passos de brancos, índios e negros, Católicos, Protestantes e Maçons e tentar compreender suas atitudes diante da morte e dos mortos. Para isso procurou-se visualizar a cidade, seu cotidiano, o viver e o morrer de seus habitantes, encarar o mais próximo possível as representações frente à morte e aos mortos. Entenda-se então que os eixos centrais da presente dissertação são os que buscam perceber como diferentes segmentos sociais da Belém oitocentista lidaram com o processo de vida e morte, com os enterramentos, os ritos fúnebres, e a secularização dos cemitérios

O presente trabalho apresenta o comportamento consumidor como uma das manifestações contemporâneas da religiosidade, e procura demonstrar como algumas marcas possuem características semelhantes às religiões ao proporcionarem aos seus consumidores sentido existencial. A pesquisa parte de uma breve descrição da capacidade simbólica dos seres humanos, como fonte das idéias e comportamentos religiosos, e responsável pela universalidade de tal fenômeno. Em seguida, o processo de secularização da sociedade judaico-cristã ocidental é apresentado como resultando entre outras conseqüências, em uma crise de plausabilidade das instituições religiosas e das explicações de ordem religiosas do universo, que caíram em descrédito, gerando o que Weber (1919) chamou de desencantamento do mundo. Se por um lado, com os grandes avanços científicos, as revoluções democráticas e o desenvolvimento industrial e econômico do mundo, entre os séculos 16 e 19, as perspectivas quanto aos avanços da sociedade eram as melhores possíveis, a chegada do século 20 não confirmou as expectativas. Pelo contrário, eventos como as duas grandes guerras, as crises econômicas e o surgimento de regimes ditatoriais totalitários, levaram o ser humano a perceber que, tal qual a religião, a ciência não dera conta de explicar e transformar o mundo e a sociedade. Assim, a contemporaneidade vivencia um resgate da religiosidade, uma espécie de reencantamento do mundo, que assume diferentes formas e conteúdos a partir da última fase da modernidade. O comportamento consumidor torna-se uma das manifestações contemporâneas da religiosidade, a relação com as marcas adquiri características semelhantes a da relação dos indivíduos com as religiões ao proporcionarem aos seus consumidores sentido existencial. Este fenômeno é exemplificado através do estudo de duas marcas, a Apple Computers, e o Sport Club Corinthians Paulista. A primeira parte da análise consistiu em uma identificação de conteúdos religiosos na estrutura, história e relação dos adeptos com as marcas, dentro do modelo de fenômeno religioso criado para este fim. Depois disso, para cada marca foram analisadas três entrevistas com adeptos das mesmas, e em seguida, feita uma análise de cada entrevista individualmente, que identificou características religiosas nas mesmas. Por fim, estas características identificadas e enfatizadas no discurso dos adeptos, foram analisadas à luz da noção de busca de sentido de Viktor Frankl / This paper presents the consumer behavior as a contemporary manifestation of religiouness, and seeks to demonstrate how some brands have similar characteristics to the religions, and provide existencial meaning to their consumers. The research starts with a brief description of the symbolic capacity of human beings as a source of religious ideas and behavior, being responsible for the universality of this phenomenon. Then, the process of secularization of the Judeo-Christian Western society is presented as resulting, among other consequences, in a plausibility crisis of the religious institutions and religious explanations for the universe. This situation brought forth what Weber (1919) called the disenchantment of the world. On the other hand the great scientific advances, as well as the democratic revolutions and the industrial and economic development of the world between the 16th and 19th centuries created the expectation that the advances of society were the best possible, but the arrival of the 20th century did not confirm the expectations, however, events such as the two world wars, economic crises and the rise of totalitarian dictatorships, led human beings to realize that, like religion, science would not be able to explain and transform the world and the society. Thus, the contemporary experiences a rescue of religiousness, a kind of re-enchantment of the world, which assumes different forms and contents from the last phase of modernity. The consumer behavior becomes a contemporary manifestations of religiosity and the relationship with the brands acquired characteristics similar to the relationship between individuals and religions, providing to their consumers existential meaning. This phenomenon is exemplified through the study of two brands, Apple Computers, and Sport Club Corinthians Paulista. The first part of the analysis consisted of a religious content identification in the structure and history of the brands.Thereafter, for each brand were analyzed three interviews with supporters of the same, and then an analysis of each individual interview, which identified the same religious characteristics. Finally, these features identified and emphasized in the speech of supporters, were analyzed under the light of Viktor Frankls search for meaning theory

Submitted by Fernanda Ciolfi (fernanda.ciolfi@puc-campinas.edu.br) on 2016-05-10T19:48:50Z No. of bitstreams: 1 Zilda Maria da Silva.pdf: 2714257 bytes, checksum: 37445a1afbb96115ac972003359501a2 (MD5) / Made available in DSpace on 2016-05-10T19:48:50Z (GMT). No. of bitstreams: 1 Zilda Maria da Silva.pdf: 2714257 bytes, checksum: 37445a1afbb96115ac972003359501a2 (MD5) Previous issue date: 2016-02-11 / Pontif?cia Universidade Cat?lica de Campinas ? PUC Campinas / This work invites you to reflect and think Marian devotion today. With the goal of presenting the spirituality of the Pe. Chaminade, which rests in a marial Mystique, giving amarial Mystique, giving a better understanding of Marian devotion in times of secularization. In his time. Chaminade studied and deepened the role and mission of Mary in the mystery of Christ and the Church, in anticipation of the Ecumenical Council Vatican II. Proposes the devotion to Mary with prudence and caution, for him the devotion to Mary leads the faithful to a subsidiary relationship, which he called filial piety. He lived a deep experience of God, before the image of the Virgin of the pillar in Zaragoza, Spain, where he stayed for three years in exile, which was a time of troubles, challenges, but also a time of grace, a maturing in the faith. This experience led him to a new way of evangelizing to France, after the French Revolution, in the process of secularization. To reach the mystical elements of Marian made a general approach to the mystical concept of privileging the dimension of experience: the intimate union with God as content and goal of the experiment; their condition of immediate experience in mediating soul and trace which it leaves the presence of God and finally the love as the way and means of the association. Developed the concept of mystical, we treat the concept of Christian mysticism, where the central element is the Incarnation of Jesus Christ, Son of God become Son of Mary. The story of Fr. Chaminade and Marian spirituality, the finding of a Mystic Marial within the Marian spirituality. He presents Mary as the Virgin that embraces life, the mother who communicates the life and the Wife who lives an unconditional love, and may be called a Mystery icon, is carried in her womb the mystery of a God who became human, Jesus Christ. For the Pe. Chaminade devotion to Mary is to imitate her virtues to reach conformity with Christ, Maria is the Center, the whole devotion must lead the faithful to the center of the Christian faith, which is Jesus Christ. Concerned with the formation of the people, and as an educator in the faith and in Christian ways, proposing the method of virtues that can be a way: to self-knowledge, a path to love and a way to the service, that points to a human and integral growth of the person, with a community ethic of care, solidarity and compassion. To new times and new challenges new methods. New wine in new skins. / O presente trabalho convida a refletir e pensar a devo??o mariana hoje. Com o objetivo de apresentar a espiritualidade do Pe. Chaminade, que se apoia em uma m?stica marial, que busca conferir uma melhor compreens?o da devo??o mariana em tempos de seculariza??o. Em seu tempo Pe. Chaminade estudou e aprofundou o papel e miss?o de Maria no mist?rio de Cristo e da Igreja, antecipando ao Concilio Ecum?nico Vaticano II. Prop?e a devo??o a Maria com prud?ncia e cuidado. Para ele a devo??o a Maria leva o fiel a uma rela??o filial, que ele chamou de ?piedade filial?. Ele viveu uma experi?ncia profunda de Deus, diante da imagem da Virgem do Pilar em Zaragoza, Espanha, onde ficou por tr?s anos. Esta experi?ncia o levou a um novo jeito de evangelizar a Fran?a, p?s Revolu??o Francesa, em pleno processo de seculariza??o. Para chegar aos elementos da m?stica marial fizemos uma abordagem geral do conceito de m?stica privilegiando a dimens?o da experi?ncia: a uni?o ?ntima com Deus como conte?do e meta da experi?ncia; sua condi??o de experi?ncia imediata na media??o da alma e o rastro que nela deixa a presen?a de Deus e por ?ltimo o amor como caminho e meio da uni?o. Desenvolvido o conceito de m?stica, tratamos o conceito de m?stica crist?, onde o elemento central ? a Encarna??o de Jesus Cristo, Filho de Deus, feito Filho de Maria. A hist?ria do Pe. Chaminade e da espiritualidade mariana, a constata??o de uma M?stica Marial no seio da espiritualidade mariana. Pe. Chaminade apresenta Maria, como a Virgem, que acolhe a vida, a M?e que comunica a vida e a Esposa, que vive um amor incondicional, podendo ser chamada de ?cone do Mist?rio, pois carregou em seu ventre o mist?rio de um Deus que se fez humano, Jesus Cristo. Para o Pe. Chaminade a devo??o a Maria ? o imitar suas virtudes para chegar ? conformidade com Cristo. Para ele toda a devo??o deve conduzir o fiel ao centro da f? crist?, que ? Jesus Cristo. Preocupado com a forma??o das pessoas, e como educador na f? e nos costumes crist?o, prop?e o sistema de virtudes, um m?todo, que pode vir a ser um caminho: para o autoconhecimento, um caminho para o amor e um caminho para o servi?o, que aponta para um crescimento humano e integral da pessoa, com uma ?tica comunit?ria, do cuidado, da solidariedade e da compaix?o. Para novos tempos e novos desafios m?todos novos. Vinho novo em odres novos.

Research on the topics of atheism, agnosticism, and irreligion has been limited during much of the last century. We explain the reasons for a lack of research in this field and discuss the recent interest in this topic. The most recent wave of research has been concentrated during the past decade and tends to look at the dual issues of who composes the religiously unaffiliated and why they choose this self-identification. Recent research has begun to take a much wider and deeper view on the subject. This includes research on particular segments of the population such as atheists, as well as understanding how the religiously unaffiliated are viewed by the broader culture. We conclude by describing important directions for future research. In particular, there is a need to break out the separate forms of irreligion and use creative new methodologies to find and study this significant portion of the population.

William Hale White "Mark Rutherford", (1831-1913) est avant tout connu comme auteur d'une autobiographie romancée écrite sous la pression d'une intense inquiétude spirituelle et métaphysique. Né à Bedford dans un milieu de dissidents non-conformistes, ses écrits ne se font pas seulement l'écho de l'expérience poignante de la perte de la foi et de l'irruption du doute religieux sous l'effet de la critique biblique et du développement de connaissances dans le domaine des sciences, mais ils mettent aussi en évidence avec beaucoup de subtilité le très grand fractionnement du paysage religieux anglais dans une petite ville de province. White ne se considéra jamais comme un professionnel de l'écriture. Il avait cinquante ans lorsqu'il publia The Autobiography (1881) puis The Deliverance (1884), deux courts récits qui constituent lřhistoire fictionnalisée de son expérience personnelle dans lesquels il décrit les difficultés rencontrées par le narrateur-personnage principal dans son désir de trouver une forme de « délivrance » qui lui permette de refonder ses certitudes ébranlées en redonnant à son existence une orientation rassurante et clairement définie. Ce travail accorde une large place à l'histoire des idées religieuses et intellectuelles, aux relations entre religion et culture ; il s'efforce de reconstituer certains aspects du paysage religieux et idéologique de l'époque victorienne à partir de la prise en compte de l'itinéraire de White, qui est entièrement placé sous le signe de la rupture avec les formes les plus traditionnelles de croyance. Il s'intéresse aussi à la dimension sociale, culturelle et éthique des débats spirituels et religieux en Grande-Bretagne. / William Hale White "Mark Rutherford" (1831-1913) is best known as the author of a fictionalized autobiography written under the pressure of intense spiritual and metaphysical concerns during the Victorian period. Born in a non conformist background in Bedford, his writings not only mirror his loss of faith and the Victorian crisis of doubt triggered by Biblical criticism and the new developments in sciences at the time, but they also highlight with great subtlety the varied religious and political landscape in an English country town. White did not consider himself as a professional author. He was fifty when his first works were published. In his fictional autobiographical writings, The Autobiography of Mark Rutherford (1881) and Mark Rutherford's Deliverance (1884), William Hale White describes the agonies of religious doubt in the mid-19th century. This dissertation is not only a study of White's work and background, but also a study of the history of intellectual and religious ideas, as well as an analysis of the social, cultural, ethical and religious debates in Great Britain. The intellectual and historical approach of this work discusses the debates between culture, religion and ethics in the Victorian period.

<p>Tidigare studier visar att sekulariseringen inneburit stora förändringar på det religiösa området. Studiens syfte var att beskriva hur präster inom Svenska kyrkan i Gävle uppfattade sekulariseringens påverkan. Fokus låg på att beskriva de kvalitativt olika uppfattningar som fanns, då dessa förhoppningsvis skulle ge en ökad och fördjupad vetskap kring sekulariseringens olika verkningar. Det empiriska materialet samlades in via kvalitativa intervjuer där åtta präster gav uttryck för sina uppfattningar. Studien visar på att kvalitativt olika uppfattningar fanns. Vidare visar studien på en rad intressanta strategier och åtgärder som behövs i det framtida kyrkliga arbetet. Det gäller bland annat organisatoriska förändringar i form av hur många kyrkor som ska finnas och hur ofta det ska firas gudstjänst, ett ökat samarbete mellan de lokala församlingarna och en utveckling av högmässan.</p>

Tidigare studier visar att sekulariseringen inneburit stora förändringar på det religiösa området. Studiens syfte var att beskriva hur präster inom Svenska kyrkan i Gävle uppfattade sekulariseringens påverkan. Fokus låg på att beskriva de kvalitativt olika uppfattningar som fanns, då dessa förhoppningsvis skulle ge en ökad och fördjupad vetskap kring sekulariseringens olika verkningar. Det empiriska materialet samlades in via kvalitativa intervjuer där åtta präster gav uttryck för sina uppfattningar. Studien visar på att kvalitativt olika uppfattningar fanns. Vidare visar studien på en rad intressanta strategier och åtgärder som behövs i det framtida kyrkliga arbetet. Det gäller bland annat organisatoriska förändringar i form av hur många kyrkor som ska finnas och hur ofta det ska firas gudstjänst, ett ökat samarbete mellan de lokala församlingarna och en utveckling av högmässan.

This dissertation evaluates the recent academic consensus on liberal multiculturalism. I argue that this apparent consensus, by subsuming religious experience under the general category of culture, has rested upon undefended and contestable conceptions of modern religious life. In the liberal multicultural literature, cultures are primarily identified as sharing certain ethnic, linguistic, or geographic attributes, which is to say morally arbitrary particulars that can be defended without raising the possibility of conflict over metaphysical beliefs. In such theories, the possibility of conflict due to diverse religious principles or claims to the transcendent is either steadfastly ignored or, more typically, explained away as the expression of perverted religious faith. I argue that this conception of the relation between culture and religion fails to provide an account of liberal multiculturalism that is persuasive to religious believers on their own terms. To illustrate this failing, I begin with an examination of the Canadian policy of official multiculturalism and the constitutional design of Pierre Trudeau. I argue that the resistance of Québécois nationalists to liberal multiculturalism, as well as the conflict between the Québécois and minority religious groups within Quebec, has been animated by religious and quasi-religious claims to the transcendent. I maintain that to truly confront this basic problem of religious difference, one must articulate and defend the substantive visions of religious life that are implicit in liberal multicultural theory. To this end, I contrast the portrait of religious life and secularization that is implicit in Will Kymlicka’s liberal theory of minority rights with the recent account of modern religious life presented by Charles Taylor. I conclude by suggesting that Kymlicka’s and Taylor’s contrasting conceptions of religious difference—which are fundamentally at odds regarding the relation of the right to the good, and the diversity and nature of genuine religious belief—underline the extent to which liberal multicultural theory has reached an academic consensus only by ignoring the reality of religious diversity. / text