@article{ForlenzaTurner2022, author = {Forlenza, Rosario and Turner, Bryan S.}, title = {Roman Catholicism and democracy}, series = {The condition of democracy : Volume 1: Neoliberal politics and sociological perspectives}, journal = {The condition of democracy : Volume 1: Neoliberal politics and sociological perspectives}, publisher = {Routledge}, address = {London}, isbn = {978-1-00-040191-2}, pages = {149 -- 164}, year = {2022}, language = {en} } @article{Turner2022, author = {Turner, Bryan S.}, title = {Introduction}, series = {The condition of democracy : Volume 1: Neoliberal politics and sociological perspectives}, journal = {The condition of democracy : Volume 1: Neoliberal politics and sociological perspectives}, publisher = {Routledge}, address = {London}, isbn = {978-1-00-040191-2}, pages = {1 -- 15}, year = {2022}, language = {en} } @article{DagistanliPossamaiTurneretal.2018, author = {Dagistanli, Selda and Possamai, Adam and Turner, Bryan S. and Voyce, Malcolm and Roose, Joshua}, title = {The limits of multiculturalism in Australia?}, series = {The Sociological Review}, volume = {66}, journal = {The Sociological Review}, number = {6}, publisher = {Sage Publ.}, address = {London}, issn = {0038-0261}, doi = {10.1177/0038026118768133}, pages = {1258 -- 1275}, year = {2018}, abstract = {This article focuses on the marginal extremities - the limits - of Shari'a practices in Australia, through the example of a criminal case in which four Sydney-based Muslim men whipped a Muslim convert to punish him for his excessive consumption of drugs and alcohol. The men claimed they acted in line with the doctrines of Shari'a practice to 'purify' or absolve the victim of his sins. While the case was tried before a magistrate in a lower court, it is argued in this article that its social and political significance was wider, reaching into contemporary debates around multiculturalism and immigration from non-western, non-liberal and mainly Muslim nations. Mainstream media and political narratives viewed the whipping as an example of the moral dangers of accommodating Shari'a norms, eliding the differences between peaceable Shari'a and its violent extremities, while situating the case at the limits of multicultural accommodation. This article interrogates the objectionable margins of some cultural practices through this limit case. At the same time it questions the limits or limitations of a multiculturalism that homogeneously views the practices of entire ethnic or religious groups as violent and incommensurable with dominant norms, while using these understandings as a justification for marginalising these groups.}, language = {en} } @article{StonesTurner2020, author = {Stones, Rob and Turner, Bryan S.}, title = {Successful societies}, series = {The British journal of sociology : BJS online}, volume = {71}, journal = {The British journal of sociology : BJS online}, number = {1}, publisher = {Wiley}, address = {Hoboken}, issn = {0007-1315}, doi = {10.1111/1468-4446.12724}, pages = {183 -- 199}, year = {2020}, abstract = {Combining moral philosophy with sociological theory to build on themes introduced in Hall and Lamont's Successful Societies (2009), the paper outlines a distinctive perspective. It holds that a necessary condition of successful societies is that decision-makers base their decisions on a high level of attentiveness (concern and comprehension) towards subjectively valued and morally legitimate forms of life. Late modern societies consist of a plurality of forms of life, each providing grounds for what Alasdair MacIntyre has called internal goods—valued and morally valuable practices. The status of such goods is examined, and distinctions are drawn between their manifest and latent, and transposable and situationally specific, characteristics. We integrate this refined idea of internal goods into a developed conception of habitus that is both morally informed and situationally embedded. The sociological approach of strong structuration theory (SST) is employed to demonstrate how this conception of habitus can guide the critique of decision-making that damages internal goods. We identify the most pervasive and invidious forms of damaging decision-making in contemporary societies as those involving excessive forms of instrumental reasoning. We argue that our developed conception of habitus, anchored in the collectively valued practices of specific worlds, can be a powerful focus for resistance. Accounts of scholarship in higher education and of the white working class in America illustrate the specificities of singular, particular, social worlds and illuminate critical challenges raised by the perspective we advocate.}, language = {en} } @article{Turner2019, author = {Turner, Bryan S.}, title = {A Nineteenth-Century Turning Point}, series = {Regimes of happiness : comparative and historical studies}, journal = {Regimes of happiness : comparative and historical studies}, publisher = {Anthem Press.}, address = {London}, isbn = {978-1-78308-886-7}, pages = {235 -- 248}, year = {2019}, abstract = {Happiness as the ultimate goal of human endeavour is a thread running through theology and philosophy from the ancient Greeks to modern times. Such a claim raises immediately a host of critical objections and problems relating to the idea of cultural relativism. Can the theme of happiness be continuous and how would we know that? One way to overcome this dilemma is to identify 'regimes of happiness' - that is, clusters of ideas, practices and institutions that in one way or another connect to broad ideas of human wellbeing, flourishing and satisfaction or Eudaimonia to use the word that dominates Aristotle's Nicomachean Ethics (Contreras- Vejar and Turner, 2018). Contemporary discussions of happiness almost invariably start with Aristotle (Nagel, 1972). However, the methodology here is to some extent borrowed from Michel Foucault to understand the 'genealogy' of happiness across different social and cultural formations. In the Western world one could identify an Aristotelian regime of happiness based on the idea of a sound polity and flourishing citizens. There is also a Christian regime of happiness around such figures as St. Augustine and within which there have been radical shifts most notably brought about by Luther and the Protestant Reformation. Regimes of happiness can overlap with each other and their borders are obviously fuzzy. Some regimes may last a long time in various forms. For example, Aristotle's treatment of happiness is one of the most cited versions of happiness across the West. The idea of happiness is, however, not confined to the West. For example, the Vietnamese Constitution that was devised by Ho Chi Minh, an admirer of America society, crafted the 1945 Constitution with three key words as its primary values - Independence-freedom-happiness (or niem hanh phuc). The 2013 version of the Constitution in Article 3 says, 'The state guarantees […] that people enjoy what is abundant and free for a happy life with conditions for all- round development.' One further notion behind our discussion of 'regimes of happiness' is that in principle we can detect important shifts in regimes that are associated both with specific networks of individual thinkers, and with institutional changes in the location of intellectuals in these networks. In this chapter I am especially interested in the transitions in thinking about happiness from the late eighteenth century and through the nineteenth century.}, language = {en} } @article{ForlenzaTurner2019, author = {Forlenza, Rosario and Turner, Bryan S.}, title = {Das Abendland}, series = {Critical research on religion : crr}, volume = {7}, journal = {Critical research on religion : crr}, number = {1}, publisher = {Sage Publ.}, address = {Thousand Oaks}, issn = {2050-3032}, doi = {10.1177/2050303218774891}, pages = {6 -- 23}, year = {2019}, abstract = {The religious borders of Europe, which are more evident and controversial than ever, challenge established forms of political legitimacy and the legal requirements for citizenship. Perhaps covertly rather than overtly, they shape politics and policies. While scholars have once again resorted to Edward Said's Orientalism to describe the dynamic at play, this article argues that the Orientalism narrative of East and West is too simple to capture the actual complexity of Europe's borders. There are four religious and thus four cultural-symbolic borders, which are increasingly defining the continent: north-western Europe is Protestant, southern Europe is Catholic, the East is Orthodox and increasingly nationalist, and the South and Near East are Muslim. The cultural purity and the values that Europe craves in search of identity and order are simply not available in a world of global interconnectedness and social diversity.}, language = {en} } @article{YılmazTurner2019, author = {Y{\i}lmaz, Zafer and Turner, Bryan S.}, title = {Turkey's deepening authoritarianism and the fall of electoral democracy}, series = {British journal of Middle Eastern studies}, volume = {46}, journal = {British journal of Middle Eastern studies}, number = {5}, publisher = {Routledge, Taylor \& Francis Group}, address = {Abingdon}, issn = {1353-0194}, doi = {10.1080/13530194.2019.1642662}, pages = {691 -- 698}, year = {2019}, language = {en} } @article{PossamaiTurnerRooseetal.2016, author = {Possamai, Adam and Turner, Bryan S. and Roose, Joshua M. and Dagistanli, Selda and Voyce, Malcolm}, title = {"Shari'a" in Cyberspace. A Case Study from Australia}, series = {Sociologica : Italian Journal of Sociology online}, volume = {63}, journal = {Sociologica : Italian Journal of Sociology online}, publisher = {Societ{\~A}  editrice il Mulino}, address = {Bologna}, issn = {1971-8853}, doi = {10.2383/83882}, pages = {143 -- 159}, year = {2016}, abstract = {New forms of communication and greater accessibility of Islamic texts on-line allow Muslims to shape their own religiosity, to become less dependent on established sources of authority, and thereby to become more aware of their own cultural diversity as a community. New practices of transnational Islam, and the growth of new concepts of Muslim identities currently emerging in the on-line community, are relatively free from immediate constraints. This article provides the result of a sociological analysis of three Internet sites in Sydney which deliver on-line fatwas. Even if cyberspace has allowed the Muslim world to be de-territorialised and provides a way for people to distance themselves from traditional communities if they wish, this research points out a variety of approaches, including one case which is aiming at re-localising an Australian Muslim system of values. This case highlights ways in which first generation Muslims are re-territorialising Shari'a in a specific western country.}, language = {en} }