Recent years have seen the resurgence of “metahistories” that seek to provide a single complex narrative of seemingly disparate events and developments. Among the most prominent contemporary accounts are Marcel Gauchet’s La condition historique (2005), Charles Taylor’s A Secular Age (2007) and Robert Bellah’s Religion in Human Evolution (2011). In different ways, all three offer an overarching story of how the distant past—whether the emergence of the modern state or the rise of secular unbelief as a default position or cultural capacities driving religious development—continues to shape the present. Brad S. Gregory’s The Unintended Reformation is another such ambitious attempt, charting the way in which Protestantism unwittingly invented the capitalism and secular liberalism that together constitute our current condition.
Posts Tagged ‘capitalism’
When I set out to examine the lifestyle changes of employees working night shifts in India’s call centers, I was surprised to discover how outsourcing highlights some of the important tensions between new modes of secularity and new religious modernities emerging around the world.
Earlier this year, Jonathan D. Fitzgerald, a former adjunct professor at King’s College, wrote an exposé for Killing the Buddha on the small Evangelical and—at least in the eyes of its authorities, if not in those of all of its students—politically conservative college housed in New York’s Empire State Building. Now, Andrew Marantz, of New York Magazine, takes a closer look at D’Souza’s tenure, the college’s sense of its vocation, and the student body being trained to become, in D’Souza’s words, “dangerous Christians.”
For most of the second half of the twentieth century development was assumed to be consonant with modernity and its attendant practices: secularism, reason, and science. However, it is increasingly apparent that the secularity of development should no longer be taken for granted. This is visible not only in recent initiatives for “faith-based development,” but also in movements that seek to develop faith by emphasizing religious ethics conducive to economic rationality.
The problem as I see it is not that students in the liberal arts are somehow forbidden to argue their religious views but that, whether they are religious or secular, they do not get sufficient exposure to religious texts. These texts contain many strange and interesting things—often surprising to religious and unreligious students alike. They uncover possibilities of being human. But in order for these possibilities to emerge, they need to be approached in a secular spirit. That is, their specifically theological language needs to be translated into a conceptual language through which people can imagine a given possibility without a prior or subsequent adherence to it as the absolute truth.
A lengthy profile by John Cornwell, which appears in the November issue of Prospect, examines the biography and the philosophical work of Alasdair MacIntyre, particularly in regard to the relevance of his Marx-inflected Thomism for confronting the ongoing crisis of capitalist economies in Europe and the U.S.
Let us recognize, from the outset, the delicious perversity of inviting comments upon comments about the comments about Charles Taylor’s A Secular Age, itself a commentary, magisterial in scope, about the inability of Anglo-Europeans to end a certain cycle of commentary about themselves, their religion, and their humanity. Nevertheless, of the many thoughtful responses and salvos found in Varieties of Secularism in a Secular Age, I was most struck by Wendy Brown’s pointed and potentially devastating piece on the shortcomings of Taylor’s “odd historical materialism.”
Taylor’s sense of the material world is not unrelated to his not always implicit commitment to (or perhaps nostalgia for) the ideals of a self that flourishes, unfolds, and, at the end of the day, can be sufficiently liberated from history so as to be able to take the measure of itself—in concert, of course, with others, as they liberate themselves sufficiently from those very same forces.
Speaking of Faith’s Krista Tippett interviews Jacqueline Novogratz, founder and CEO of the Acumen Fund, on the ethics of aid and the coining of the term “patient capitalism.”
In the Australian Broadcasting Corporation’s new Religion and Ethics section, renowned American theologian Stanley Hauerwas asks, “Can greed be good?”—a question obviously prompted by the ongoing economic crisis. Hauerwas argues that greed is more than just an (individual) desire to be rich. Instead, it has to be understood in the context of wider economic relations. Greed can appear a virtue only in an economic system that is premised upon unlimited economic growth.
On the occasion of the one-hundredth anniversary of the Degania kibbutz, J. J. Goldberg writes about the decline of the institution in this week’s Forward. The demise of the original utopian vision of a better society was not inevitable; it was “murdered” by a “combination of malice and neglect by government officials and incompetence by planners in the central kibbutz federation in the 1980s.”
Religion Dispatches reviews Lake Lambert’s Spirituality, Inc.: Religion in the American Workplace (NYU Press, 2009).
Last week as I listened, along with many other Americans and others around the world, to President Bush’s most recent effort to reassure us about the current economic meltdown I had a “Road to Damascus” moment. It happened as I heard Bush repeat the word “faith”. […]