If human dignity is considered a constitutional right of the highest order, the highest goal of every law (cf. judgment of the German Constitutional Court), what is its fate in the context of the de-Christianization of Europe/West? What transformations are currently underway, both in the theoretical dimension and in political practice, of the category of personal dignity? What are the social consequences of this?
How to evaluate the projects of the “new world order” from the perspective of reflection on “political religions”? What are the consequences of recognizing peace or security as the highest good in politics? Is it possible to achieve world peace, or do attempts to establish it increase the risk of a return to totalitarianism?
Is Ratzinger’s statement that the disappearance of transcendence causes escape into utopia justified? If so, then: is the thesis on the axiological neutrality of the state realistic or ideological? Are the moral and metaphysical truths cognizable by reason, and do they limit or rather protect human freedom? What are the implicit and explicit anthropological positions of Western democracies in this respect? What are the social and political consequences of this?
What progress is possible, and what is illusory or utopian? What is its relation to the truth of faith and the statement that if the saving light of Christ were to go out, this world, despite all its knowledge and so developed technology, would succumb to terror and fall into despair (“Report on the state of faith,” p. 120)?
As is tradition at our conferences, we invite presentations of current research in the political science of religion. Parallel panels on current research on religion and politics will be held alongside the main sessions. We invite proposals in all areas of political science of religion:
a) Theoretical and methodological problems of political science of religion;
b) Empirical studies of religion-politics/international relations;
c) Comparative studies of phenomena at the crossroads of religion and politics.