Michael Warner

Michael Warner is Seymour H. Knox Professor of English, Professor of American Studies, and Chair of the English Department at Yale University. He is author of Publics and Counterpublics (2002), The Trouble with Normal (1999) and The Letters of the Republic (1990), as well as editor of Fear of a Queer Planet (1993), among other books.

Posts by Michael Warner:

Tuesday, October 2nd, 2012

Was antebellum America secular?

The question “Was Antebellum America Secular?” obviously depends on what one means by secular. Because the term is dialectical by nature and immanent to the struggles of the age, we cannot expect it to be a neutral analytic framework; like secularism or religion, it requires constant qualification to be of any analytic use. As Gauri Viswanathan has noted, in many polemical contexts “words like ‘secular’ and ‘religious’ have lost their descriptive value and function instead as signposts to given attitudes.” It is almost impossible to see the question of my title without anticipating that a question of validity will be at stake.

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Friday, November 27th, 2009

Speech and space

keaneLike Webb Keane, I have come to see some metapragmatic elements in evangelical culture as bringing about some important and related consequences: projects of translation that make religiosity into a portable content; modular conceptions of subjectivity and conversion; rhetorics of agentialized belief, and so on. Like him, I see many of these as processes that mark evangelicalism as a system of modernity, having perhaps even more in common with structures of the public sphere or scientific inquiry than with some rival modes of religiosity.

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Monday, September 22nd, 2008

The ruse of “secular humanism”

Discussions of the secular can often be peculiarly remote.  Whenever secularism is imagined as unbelief, or political neutrality, or an empty social space to be filled up with religious pluralism, it can be difficult to remember how it can also serve as a framework of corporeal experience and struggle.  We are used to associating corporeal discipline and affect with religion, but not with the secular.  So it might be excusable to begin with some personal reflection, not for the sake of autobiography but in order to tether analysis in some awareness of how the problem comes to have stakes. […]

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