Epidemiology of candidemia in Swiss tertiary care hospitals: secular trends, 1991-2000

Candida species are among the most common bloodstream pathogens in the United States, where the emergence of azole-resistant Candida glabrata and Candida krusei are major concerns. Recent comprehensive longitudinal data from Europe are lacking. We conducted a nationwide survey of candidemia during 1991-2000 in 17 university and university-affiliated hospitals representing 79% of all tertiary care hospital beds in Switzerland. The number of transplantations and bloodstream infections increased significantly (P<.001). A total of 1137 episodes of candidemia were observed: Candida species ranked seventh among etiologic agents (2.9% of all bloodstream isolates). The incidence of candidemia was stable over a 10-year period. C. albicans remained the predominant Candida species recovered (66%), followed by C. glabrata (15%). Candida tropicalis emerged (9%), the incidence of Candida parapsilosis decreased (1%), and recovery of C. krusei remained rare (2%). Fluconazole consumption increased significantly (P<.001). Despite increasing high-risk activities, the incidence of candidemia remained unchanged, and no shift to resistant species occurred.

Working with A Secular Age. Interdisciplinary Perspectives on Charles Taylor's Master Narrative

Charles Taylor’s monumental book A Secular Age has been extensively discussed, criticized, and worked on. This volume, by contrast, explores ways of working with Taylor’s book, especially its potentials and limits for individual research projects. Due to its wide reception, it has initiated a truly interdisciplinary object of study; with essays drawn from various research fields, this volume fosters substantial conversation across disciplines.

The Secular State Under Siege: Religion and Politics in Europe and America

Throughout human history, religion and politics have entertained the most intimate of connections as systems of authority regulating individuals and society. While the two have come apart through the process of secularization, secularism is challenged today by the return of public religion. This cogent analysis unravels the nature of the connection, disconnection, and attempted reconnection between religion and politics in the West. In a comparison of Western Europe and North America, Christianity and Islam, Joppke advances far-reaching theoretical, historical, and comparative-political arguments. With respect to theory, it is argued that only a “substantive” concept of religion, as pertaining to the existence of supra-human powers, opens up the possibility of a historical-comparative perspective on religion. At the level of history, secularization is shown to be the distinct outcome of Latin Christianity itself. And at the level of comparative politics, the Christian Right in America which has attacked the “wall of separation” between religion and state and Islam in Europe with the controversial insistence on sharia law and other “illiberal” claims from some quarters are taken to be counterpart incarnations of public religion and challenges to the secular state. This clearly argued, sweeping book will provide an invaluable framework for approaching an array of critical issues at the intersection of religion, law and politics for advanced students and researchers across the social sciences and legal studies, as well as for the interested public.

Vom gesellschaftlichen Engagement für den Islam zum islamischen Engagement für die Gesellschaft – Verschiebungen In Tariq Ramadans Plädoyer für eine ganzheitliche Moderne

Tariq Ramadan (born 1962) is not only a leading thinker of Islamic Reformism, but also the most prominent Muslim actor in the ongoing reconfiguration of secularity in Europe. As a guiding back- ground, the introduction to this paper establishes that by now a public role for religion in secular societies is widely accepted, albeit attached to conditions (1). After an insight into the self-posi- tioning of Ramadan, followed by a comprehensive overview of secondary literature (2), I argue for two – discernible rather than clear-cut – phases to be identified within his discourse over 16 years: Considering secular societies as devoid of values, Ramadan promotes a distinct Islamic alternative that grounds its (modern) principles (allegedly) in revelation only, and also includes specific norms of Islamic law (3). Later, the Islam to be realized consists almost exclusively of ethics – of which the basic values are shared by, and even to be established with, all members of society (4). Ramadan’s continuous plea for a holistic modernity is elaborated on at the end of this paper (5).