Trenchantly framed as “a minority report,” Saba Mahmood’s Religious Difference in a Secular Age: A Minority Report offers more than just one dissenting opinion. The book makes at least three distinct interventions—archival, critical, and methodological—that together call state secularism into question as a political project and normative ideal. This “minority report” has major significance. It raises crucial historical and ethical questions about the power—and limits—of the state and law to achieve “religious equality.”
Posts Tagged ‘Karl Marx’
“Now let us see how Bauer formulates the role of the state,” writes Karl Marx in his famous take on the minority question, which Saba Mahmood aptly recalls and perceptively reads. Marx recognized that Bruno Bauer, his interlocutor, was also fighting for emancipation and equality; Bauer was fighting for political emancipation. But Bauer failed “to examine the relationship between political emancipation and human emancipation.” He failed to recognize that, in Germany at least, the state is “a theologian ex professo.” Marx does grant that there may be some states where “the Jewish question loses its theological significance and becomes a truly secular question.” And yet he is also very clear that to stop at the secular (that is, at political emancipation) is insufficient. “Political emancipation from religion is not complete and consistent emancipation from religion, because political emancipation is not the complete and consistent form of human emancipation.” Her Marxian reservations notwithstanding, it is a proximate, urgent and enduring struggle, one for “religious equality,” that Mahmood documents and embraces. “As an aspiration and a principle, religious equality signaled a sea change in how interfaith inequality was historically perceived . . . the variety of social movements fighting for religious equality attests to the global reach of this ideal and its promise . . . The impossibility of its realization should not blind us to its power, its ongoing promise, and its constitutive contradictions.”
The starting point for Gil Anidjar’s ambitious and daring new book, Blood: A Critique of Christianity, is that modern concepts such as capital, state, and nation have entirely Western-Christian origins.
In an essay published in the New York Times, Sheri Berman sees history repeating itself, tragically and farcically, in Egypt.
To be asked to contribute a commentary on Professor Robert Bellah’s magnum opus is a great honor and a privilege that, in the virtual company of intellectuals of the highest caliber, manages to concentrate the mind and at the same time to fill you with despair; not least because Religion in Human Evolution stands as a measure of the distance that lies between routine, or ordinary, intellectual activity, and genuine, indeed extraordinary, intellectual achievement.
This is a post about the politics of representation, postcolonial theory, and the Hollywood movie, The Help. And it begins with my Mom.
Soon after reading Varieties of Secularism in a Secular Age, I turned to Courtney Bender’s The New Metaphysicals. It is a work of elegant inquiry and provocative precision—not only because Bender refuses to locate her subjects in a progressive history of flowering individualism, that old saw about the evolution of liberal cosmopolitanism, but because, in adopting an approach that reminded me of Brown’s reading of Marx, Bender’s portrait of new-age-Cambridge refuses Taylor’s narrative frame. Rather, Bender’s cast of characters offers critical perspective on what might be called the nova effect of arguments in the grain of Taylor. I am struck by the inadvertent but eerie parodic quality of scenes depicting homeopathic healers, yoga practitioners, past-life regressioners, shamanic drummers and bankers, energy intuitives, and lecturers in esoteric astrology. Indeed, these characters, at least on my reading, become strange reflections of Taylor’s existential élan and sober tone of explanation. They become, in other words, down-market versions of Taylor’s magisterial aspirations.
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.
Tags: capitalism, Charles Taylor, communication, disenchantment, enchantment, Karl Marx, liberalism, materialism, philosophy, politics, Rethinking secularism, Walter Benjamin
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