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This article, titled "Kantian Perfectionists, Muslim Perfectionists, and Intelligent Devils," discusses the book "Kant, Liberalism, and the Meaning of Life" by Jeffrey Church. The article explores the idea that progressive politics can be seen as a kind of religion, providing meaning to people's lives by fighting against ignorance and oppression. Church argues that Kant's philosophy offers a way to inspire progressive politics and counteract nationalist and right-wing populist movements. He suggests that Kant's philosophy, when understood in its entirety, provides a naturalistic and substantive vision of the meaning of life that is compatible with liberalism and cosmopolitanism. The article also examines how Kantian political liberalism can engage with different religious perspectives, such as Muslim perfectionists, and the challenges and potential strategies involved in doing so. [Extracted from the article]

Political theorists argue that justice requires treating people's time as having equal worth. In this article, I contend that justice sometimes requires making exceptions to uniform time rules. The article focuses on New York State's regulations for nonpublic schools and how they affect Haredi (ultra-Orthodox) Jewish day schools, or yeshivas. Dissatisfied yeshiva graduates, the state education department, and several liberal political theorists assert that the state should pressure yeshivas to dedicate more time to secular studies. Reconstructing Horace Kallen's argument against the melting pot conception of citizenship and for cultural pluralism, I maintain that liberal states should be generous toward non-liberal ways of life on condition that they do not systematically abuse children or pose a danger to public safety. A liberal education landscape may sustain many kinds of schooling, including ones that outsiders think waste time. [ABSTRACT FROM AUTHOR]

This article intervenes in the debate about whether democracies should adopt national education standards. For many democrats, national education standards may promote economic growth, social justice, and a common set of interests. In this article, I reconstruct John Dewey's warning against oligarchs using standardization to control the schools as well as his argument that democracy requires student, teacher, and community autonomy. The article argues that the Common Core State Standards Initiative has been a top-down policy that aims to prepare children for the economy rather than democracy, and for the foreseeable future, economic elites will tend to dominate efforts to create national education standards. In the conclusion, I make a pragmatic argument for local education control and address objections such as that democracies need national educational standards to ensure racial equity. [ABSTRACT FROM AUTHOR]

This essay addresses the question of how to build political coalitions to address global warming. For speculative realists such as Levi Bryant, responding to climate change demands materialist ontologies that recognize the efficacy of things themselves, e.g. fossil fuels. And yet, I argue, Bryant does not sufficiently address the political assignment of building political coalitions with people who endorse different ontologies. To illuminate this possibility, I show how the American evangelical David Gushee arrives at similar conclusions by a different route. The essay encourages speculative realists to fold modesty into their political thinking for the sake of building coalitions with theists about matters of common concern. [ABSTRACT FROM AUTHOR]

What should political theorists do when they travel beyond the West and find that ordinary people do not want to reflect upon their political commitments? One option is to do rehabilitative political theory and argue that China and Egypt, say, already possess deliberative cultures. A second option is to maintain that China and Egypt favor different, and better, ideals than democratic deliberation. A third option, and the one that I endorse, is to promote Socratic ideals in universities around the world. As Plato recognized in the Republic, it is easier to teach students to love political debate than to change the habits of pious people such as Cephalus. [ABSTRACT FROM AUTHOR]

Critical Islam is an intellectual orientation that prizes timeliness and broad-mindedness and a political sensibility that tends to honor majority rule, minority rights, and the good of pluralism. This essay considers how an important European Muslim scholar, Tariq Ramadan, promotes critical Islam in his call for a moratorium on stoning, his argument for the reformation of fatwa committees, and his analysis of the Arab Awakening. The essay argues that the art of controversy and the building of civil society—more so than political revolution—can cultivate a critical sensibility among Muslim scholars and publics. [ABSTRACT FROM AUTHOR]

How do we conceptualize distinctions between religious–political territories in the contemporary world when old categories—such as Islam and the West, or dar al-Islam and dar al-harb—precipitate misunderstandings and conflicts? In this essay, I consider Tariq Ramadan’s argument that Muslims must enact an intellectual transformation along the lines of Kant’s Copernican revolution and thence create concepts—such as the space of testimony (dar al-shahada)—to facilitate interreligious dialogue, cooperation, and respectful contestation. The essay aims to illuminate the nature of Ramadan’s political theory and dispel the claim that he is a Muslim Martin Luther; to imagine the contours of a future political-intellectual movement that integrates elements of the European Enlightenment and the Arab Nahda; and to envision how Muslim and non-Muslim political theorists may combat political Manichaeanism without denying the reality and importance of contending ethical visions and political identities. [ABSTRACT FROM PUBLISHER]

This essay explores how the garden (in Persian, pairadaeza) may function as an image of flourishing pluralism among theists and naturalists. Initially, the essay draws upon A Thousand Plateaus to formulate the principles of a Deleuzian comparative political theory. Next, the essay interprets and evaluates the work of the Sufi scholar Seyyed Hossein Nasr, the al-Qaeda ideologue Ayman al-Zawahiri, and the Shi'i political reformer 'Abdolkarim Soroush. The essay concludes by considering how diverse existential faiths (or flowers) in the garden may collaborate to address the ecological crisis. [ABSTRACT FROM AUTHOR]