Even the most open-minded social scientists—those who are up for studying almost any social group or activity—tend to find the kind of spiritual practitioners at the heart of Bender’s book hard to take. These practitioners, whom Bender refers to as “metaphysicals,” are given to individualistic self-understandings that run directly counter to how most social scientists think the world works, and their apparently free spirited way of hopping between institutions and borrowing liberally from all manner of religious and philosophical traditions makes it look as if they almost live the kinds of intensely self-focused and self-created lives that they proclaim they do.
Posts Tagged ‘individualism’
Nicholas Wolterstorff’s calm, careful, humble response to my posts might make me look like an overly pugilistic polemicist. But I think he’s just from a different school of pugilism. (As a Canadian and long-time hockey player, I think pugilism is a great way to spend a Friday night, with beers afterward.) Wolterstorff is a careful student of the “bob and weave” school of philosophical polemics, turning ill-advised haymakers into merely glancing blows. I, on the other hand, tend to be a student of the George Foreman school of philosophical polemics (and frequent user of his grills to boot!): I’m easily sucked in by rope-a-dopes. Why stop now?
I’ll close my contribution to this symposium with some broad brush strokes by suggesting that Wolterstorff’s project can be seen as a powerful, persuasive version of a Whig Calvinism, which, instead of ending up with a neoconservativism, ends up with a theistic liberalism.
For a long time after November 4, I found it hard to believe that Barack Obama had actually been elected President of the United States. Even as his inauguration approaches I still find it a remarkable moment in our history.
The recent visit of Benedict XVI to the U.S. demonstrates once again the uncanny ability of the most influential popes to embody the prospects as well as highlight the contradictions of the Roman Catholic Church in the world. The Pope’s visit conversely afforded an opportunity for U.S. Catholics, other people of faith, and the media to project onto Benedict their hopes and fears regarding the Church’s global role as a moral leader in public life. [...]
That Jürgen Habermas and I probably agree on most fundamental issues does not mean that there are no differences between us; indeed we have engaged in a friendly debate over some of our differences over many years. Habermas writes as a “methodological atheist,” which means that when doing philosophy or social science, he presumes nothing about particular religious beliefs. Another friend of mine, the well-known sociologist Peter Berger, who is a professed Christian, also does his sociology from the point of view of methodological atheism. I have heard him in a public lecture say, “Now I am taking off my sociological hat and putting on my theological hat.” I don’t have two hats; I am a Christian sociologist. [...]
I continue, as I reread it, to have the highest opinion of A Secular Age and to believe that it is among the handful of the most important books I have ever read, to the point where The Chronicle of Higher Education speaks of my “effusive” praise. So it was with some surprise that I found there was a point where, if I didn’t entirely differ from Taylor, I had at least some serious questions to raise. [...]