Religions as involving the control of symbolic and sometimes coercive power, thereby intersecting with politics, International relations and philosophy. Religions as involving values expressed in norms, laws, and institutions which exercise social and political power,

locally and globally. The crucial impact of religious identities, practices, values, arguments and multidimensional ways of life on politics, international relations and philosophical thought. Religions as diverse traditions in different regions of the world undergoing global changes in different ways. Globalisation of religion and its interweaving with social, political and philosophical developments

This module examines the social, cultural and political effects of one of the major upheavals of the 16th century: the Reformation. Focussing on the troubled course of the English Reformation from around 1517 until the end of the 16th century, the module explores how far the significant religious and political changes of the Tudor period were assimilated or resisted by the English population.

The module takes an interdisciplinary approach, combining textual, visual and musical sources to investigate when the English Reformation really took place, how successfully reformed thinking was disseminated among the people, and how political and religious changes affected people's day-to-day lives. It focuses in particular on popular politics and rebellion. It is taught through ‘creative learning’ methods as well as traditional seminar discussions.

What our students say:

‘Jenni really brought 16th century Britain to life. You can tell that she knows how to teach, not just drop a ton of information to her students, and this obviously is very helpful. The workshop activities were always well thought out and engaging. I really enjoyed the perspective she brought to us through ballads/music, and the experience of the lay-people in the early modern period. I also feel my ability to find primary sources, and analyse them was greatly improved through the workshops. I thoroughly enjoyed this module.’ (Anonymous student evaluation)

‘The workshops were valuable for actually understanding the content and developing skills to best use the learned knowledge. I really appreciated that we weren't just talking about what we read, but actually doing something with the knowledge. I also really enjoyed and appreciated the blog post assignment – it helped me to develop skills which were otherwise neglected so far in my university education. It was challenging to write in a way that was less formal, but also really valuable, especially considering that this is a skill probably needed in most careers! It was clear that there was real consideration given to how this module would help develop our academic abilities and wider transferable skills. Overall a really good module, in both how it was constructed and taught.’ (Anonymous student evaluation)

What does it mean to die? Does it hurt? Is it frightening? Will I see those I love again? What does it mean to kill, whether an enemy, a friend, or myself? Death is a universal human experience, a cataclysm, triumph or adventure we all confront. But how we do that has varied vastly across history. In the European Middle Ages, the Church’s doctrines shaped ideas of death, from burial in the consecrated ground of churchyards to the theology of heaven, hell and purgatory. The living and the dead were a community: those on earth could speed the dead through their passage in the afterlife, and those in heaven could intercede for the living. Yet at the margins lay a shadowy world, in which the restless dead returned to haunt those left on earth, and the despairing took their lives in an act known as ‘self-murder’.

In this module, we explore varied experiences of death across the medieval centuries in the Christian West, from end-of-life care to execution, and from battlefields to the Black Death. We discover the different means of investigating death, from the chronicles that describe the walking dead, to the archaeology of burial practice, and from murder trials to palaeogenetics, unlocking the passage of disease. This is, by nature, a disturbing field of study. But what we learn cuts to the heart of what it means to be human – in the past and today.

By what means was Indian independence won from the British Empire in 1947? We will explore the modes of resistance that emerged from the Indian freedom struggle and in particular, the role and ideas of Mohandas Karamchand Gandhi. Gandhi transformed the Indian National Congress, an organization that had been founded in 1885 as a loyal and moderate lobby, and created a mass movement that challenged the colonial state in extraordinary ways. British rule in India gradually lost credibility and struggled to find the means of maintaining control in the face of massive resistance to its right to govern India.

You will explore Gandhi’s philosophies of personal and political resistance to the injustices of the colonial state. You will also trace the emergence of religious politics in India during this period and the increasing pace of communal conflict, in particular Hindu-Muslim antagonism. What was the role of the colonial state in firing communal anxiety? Did Gandhi’s political ideas allay or encourage the conflation of political action and religious identity? The course ends with the partition of India, the largest migration in history and a process in which over one million people lost their lives, and the event that led, in 1948, to Gandhi’s assassination by a Hindu fundamentalist.

What our students say:

‘It was all just so interesting - would take it again if I could.’ (Anonymous student evaluation)

‘I really enjoyed the lectures which had so much useful content that you really felt like you knew the subject. The seminars were really useful too and could not have been any better. They were engaging and taught very well!’ (Anonymous student evaluation)

‘The lectures were as always fantastic and really engaging.’ (Anonymous student evaluation)

This module is a study of fundamental ideas and texts of the classical philosophical and religious traditions of India. Topics typically covered include the origins and nature of inquiry and the evolution of a tradition of epistemology, debates about the nature and existence of the self, questions about the nature of ethics and ethical dilemmas, competing theories of the nature of reality, and the existence and nature of the divine. The aim is to introduce you to some of the varied intellectual debates from Indian traditions, and widen your understanding of the nature of religious and philosophical thought. Discussions will proceed through reading passages from key texts in translation.

This module offers a critical introduction to Chinese philosophy by focusing on its diversity and contemporary relevance. The module introduces the main schools of thought that emerged during the classical era (one of the most vibrant periods of Chinese philosophy), including Daoism, Confucianism, Legalism, Mohism, and the school of names.

Students will be introduced to the main concepts used in classical Chinese philosophy as well as the central issues debated by classical Chinese philosophers, such as whether human nature is good or bad, whether one should engage in society or retrieve from it in order to live a fulfilled life, whether humans are at the centre of the world or simply a part of it, and whether language is enhancing human potential or limiting it, to name but a few examples.

Can we know what it is like to be a fish? Why do we spontaneously try to save a child who is in danger? Is a white horse a horse? Should we rejoice in non-action, engage in politics, or do both at the same time? Is there such a thing as feminist philosophy in ancient China? These are some of the issues that will be discussed during the term.

This course introduces students to the thought of some of the most important philosophers in the West, and the implications of their thought for religion. It also trains students to think philosophically about religious issues. Using the work of both classical and contemporary philosophers and religious thinkers, it addresses some of the central philosophical questions raised by religious belief. In addition, students will be encouraged to think historically and contextually, in order to understand the ways in which understandings of the role of philosophy in relation to religion in the west has changed over time. The course introduces students to the work of some of the most important philosophers in the West from Plato to Wittgenstein and the implications of their thought for religion.

Race has played a central role in shaping the political agendas of many nations around the world – and has acted both as a mechanism of political exclusion and as a form of politicised identity. In this module, we critically examine the notion of race, and its connection to other identities like gender, ethnicity and class. We examine the role race has played, and continues to play, in the determination of domestic policies and in the relations between states. We look at the way in which race is politicised and de-politicised and consider the nature of various forms of racism in politics and society. Taking a broad narrative arch from “race” to “post-race,” this course pursues three interconnected approaches to the subject: 1.intersectionality in that we analyse not only the multiple and shifting functions of racial classifications, but connect them to other forms of differentiation such as gender, class, sexuality, geography, the environment, and more; 2.interdisciplinarity in that the problem of race takes us directly to historical and ongoing processes of defining the human being and, as such, if we are to take race and its politics seriously, we need approaches from philosophical, historical, sociological, international relations literatures; and 3.the topics of each week together constitute an extensive toolkit of lenses through which to think about race, racism and the contexts of slavery, colonialism, exploitation, rebellion, expression, resistance and much more.

This module will introduce students to some of the most well-known women philosophers from ancient India, China, and Greece. The content of the module will be philosophical sources that were either: authored by women, include views, voices, and/or characters that claim to represent a woman’s perspective, or that are explicitly about women. In addition to reading this source material, the module will also develop the awareness of and skills to address some of the unique challenges of studying women philosophers, particularly in contexts where it is not clear if women composed the sources attributed to them.

In your third year you will study at one of our international partner universities. This will help you to develop your global outlook, expand your professional network, and gain cultural and personal skills. It is also an opportunity to gain a different perspective on your major subject through studying the subject in another country.

You will choose specialist modules relating to your degree and also have the opportunity to study other modules from across the host university.

Places at overseas partners vary each year and have historically included Australia, USA, Canada, Europe and Asia.

During your degree you’ll spend a year as a registered student at one of our approved partner universities in North America, Asia, Australia, New Zealand or Europe.

PPR.399 provides an opportunity for students to choose a topic related to some aspect of Politics and International Relations, Philosophy and Religious Studies which particularly interests them, and to pursue it in depth. The topic may be related to work that is being done on a formally taught course, or it may be less directly linked to course work. The intention is that students will develop their research skills, and their ability to work at length under their own direction.

Students write a dissertation of 9,000-10,000 words. They are expected to start thinking seriously about the dissertation towards the end of the Lent term of their second year, and to submit a provisional topic by the end of that term. Work should be well advanced by Christmas in the third year. The completed dissertation must be submitted at the start of Summer Term in the third year. To help students prepare for work on the dissertation, there will be an introductory talk on topics relating to doing one's own research and planning and writing a dissertation. A course handout will be available setting out in more detail the requirements for the dissertation and giving full details of lectures, supervision arrangements and assessment.

This module examines gender and other related concepts such as the body through the lens of politics. Islam is the context and the approach is case study based. A wide range of religio-political movements within specific Muslim contexts, past and present, will be explored during the module, for example: the early gender egalitarianism of the Kharijite protest movements (especially 7th to 9th Centuries); the mystical (Sufi) contestations of dominant gender norms in the late classical period (13th to 16thth Century); the politicisation of gender in nation-based Islamism since the Iranian revolution in the 20th Century; and the rise of transnational Islamic feminism in the 21st century and the challenge of decolonial critique. These case-studies will enable students to understand the broader impact of relations of power on the production and life of particular readings of gender in Islam. The module will be delivered in weekly workshops, consisting of a lecture followed by workshop style discussion of designated readings, films, and documentaries.

This module will trace the development of Buddhist thought, from its emergence in India in the fifth century BCE, through its development across Asia, particularly China, but also Tibet and Japan. It will also look at how Buddhist philosophy has been received by Western philosophers from the 19th century. In addition to tracking and analysing key concepts, such as not-self, dependent origination, emptiness, and Buddha nature, this module will examine themes that pervade Buddhist philosophy in its various contexts, such as the relationships between teaching and practice, philosophy and literature, and religion and politics. Although the regional emphasis will change depending on the lecturer, this module will offer students an in-depth exploration of one of the most enduring, voluminous, and influential philosophical traditions of the world.

This module uses case studies from across the world to provide an insight into the role and relevance of decolonisation in the contemporary world, by examining the legacies of slavery, racism, colonialism and empire. The emphasis is on foregrounding the voices and experiences of citizens and communities from the Global South and unpacking the role that western European nations have played and continue to play in politics, economics and state-society relations in large parts of the post-colonial world. By using critical pedagogy and an interdisciplinary lens, the module highlights how various identities of race, class, gender, ethnicity, sexuality and religion intersect in different historical contexts to produce diverse outcomes. These outcomes are examined in relation to various current and emerging themes ranging from climate change and sustainable development to migration, borders and human rights to artificial intelligence, security, geopolitics and social justice.

What is Islamic Politics? This module seeks to introduce you to some of the key debates surrounding the nature and character of political Islam in the historical and contemporary context. While the core inquiry is a political one the module is interdisciplinary in nature. Islamic Politics draws on a variety of related disciplines such as anthropology, contemporary international relations, history, sociology, and religion to construct a cohesive representation of Islam in the political context. As such, we engage with debates surrounding its historical roots, its core political ideology, its relationship to violence, its compatibility with democracy, its representation in the media, the place of Muslim communities in non-Islamic polities and the prospects and possibilities surrounding engagement with radical Islam. In terms of area study focus we cover the greater Middle Eastern region. It is a module designed as much for students with little or no background in Islamic Politics, as it is for students who have already had some grounding.

The aim of this module is to examine and evaluate some of the most central issues in Enlightenment and post-Enlightenment Western religious and atheistic philosophical debates. The module will begin by looking at the philosophy of G W F Hegel and its implications for subsequent religious and atheistic thought. We will then proceed to consider the thought of the post-Hegelian ‘masters of suspicion’: Feuerbach, Marx, Freud and Nietzsche. After this, we will look at ways in which religious and atheistic thought have been brought together, as manifested in various forms of ‘Christian atheism.’ Finally, we will consider postmodern critiques of modern atheism and the nature of the associated ‘return of religion.’

This module will take a historical and cross-cultural approach to examining the relationship between religion and politics. In the first half of the module, we will look at primary sources from the ancient world, such as Plato’s Republic, the Analects of Confucius, the inscription of Ashoka, and the Laws of Manu. In the second half of the module we will look at contemporary debates about secularism, multiculturalism, and pluralism taking place throughout the world today. Throughout the module we will be addressing the following questions: How has the relationship between religion and politics been characterised in different cultures and at different historical moments? To what extent are ancient discussions about the relationship between religion and political relevant today? Is there something distinctive about recent debates about secularism, or are these debates playing out perennial questions? Is it possible to separate religion and politics?

There are those who claim that religion is little more than a perverse and irrational scar on the modern world, one that invariably causes violence, while others (at times driven by political motivations) claim that religion is ‘good’ and that violence only occurs when ‘religion has been hijacked by other forces’. Others still claim that ‘religious violence’ is a myth constructed for political purposes, and that one should not therefore speak of religion in such terms.

In disentangling such claims, in this module we examine the relationship between religion and violence, asking whether one can draw such associations between the two and whether one can develop any broader theoretical understandings about their relationship that enhances our understanding of religion in the modern world. It thus challenges you to think through and develop an understanding of these issues. While examining a variety of theories and perspectives on the topic, including close examination of the arguments outlined above, we will continually refer to empirical data and case studies in which religious movements and religious individuals have been involved in violent activities, as well as examining cases where acts of immense violence (including genocide) have occurred in what appear to be political contexts, but where religious rhetoric may have been used by the perpetrators of violence.

This module helps provide a comparative analysis of the historical and ideological development of sectarian identities in different countries such as Saudi Arabia, Kuwait, Scotland, Ireland and India. It also engages with continuing debates related to divisions and boundary-making across political institutions, structures or political culture of different countries.

Topics will typically be the Sunni-Shia divide, the Muslim-Christian divide in Egypt, everyday practices of sectarianism in Kuwait, sectarianism divisions in Lebanon and Iraq, and Protestant-Catholic tensions in Northern Ireland.

The module provides a comparative perspective drawing on the fields of religion and politics. It analyses how the rise of the modern nation-state impacted and reconstituted religion in a post-colonial, global context. It addresses questions such as: What place does religion have in diverse political systems in the modern world? How have religious ideologies and commitments shaped modern conceptions and practices of governance? To what extent has religion been engaged in supporting/contesting discourses of liberal democracy and human rights? And why does it remain a site for political protest in non-western contexts? These questions will be explored across various traditions such as Hinduism, Christianity, Islam as well as in diverse regional contexts, such as Europe, North Africa, the Middle East and South Asia. Key topics will typically include: Secularism, Religion and the Postcolonial Nation-State; Religion and law-making in modern nation-states; State, Religion, and human rights, with a focus on women’s rights or religious minority rights; State, Religion and Rebellion; and Civil Religion: Interrogating America’s Nationalism.

South and South East Asian religious traditions are globally unique for their reverence of female divine power. Called Devi (goddess) and Shakti (power/potentiality), the Goddess is thought to be multiform and worshipped in ‘power-sites’ (shaktipithas) scattered all over the subcontinent. In theological traditions of medieval India, she was conceptualized in some of the most sophisticated metaphysical arguments as an ultimate Consciousness. For worshippers, she is a symbol of many things: autonomous power, liberation, rulership, transgression, duality, sexuality, passion, motherhood, the colour red, Death, vision and sleep.