Posts Tagged ‘modernity’

December 12th, 2016

Radical Secularization?

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Radical Secularization?In a discussion in the German press about the displacement of continental philosophy in Europe by the increasingly triumphant advance of analytical philosophy, Charles Taylor warned against ideals of purity in philosophy. He argued that questions concerning the philosophy of religion, political philosophy, and philosophical anthropology cannot adequately be addressed within the sterile categories of a self-sufficient philosophy. Rather, they require hermeneutic engagement with the social sciences and the humanities.

The book Radical Secularization? An Inquiry into the Religious Roots of Secular Culture, edited by Stijn Latré, Walter Van Herck and Guido Vanheeswijck, shows such courage towards “impurity,” making it a particularly stimulating new contribution to the current debates about secularization and the role of religion in contemporary secular societies. Its focus is on the genealogy of secularization, and the title “Radical Secularization” refers to both the roots, or radices, of secularization and the end of secularization—where “end” could either mean that the process of secularization has been completed or, conversely, that it has been stopped by the “return of religion.”

June 22nd, 2016

On inclusion

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In a recent piece in The New York Times’ column The Stone, philosophers Jay L. Garfield and Bryan W. Van Norden lament the blindness of contemporary philosophy departments towards cultures outside the West. Since such departments promulgate a specifically Euro-American philosophy, they should either identify themselves accordingly or expand to include non-Western materials in their curricula. The argument raises a long-standing but still urgent question in the humanities and social sciences. What is it to expand canons of study when the principles of those canons are themselves specific? This is not, to be sure, how Garfield and Norden see it. The canon of philosophy is rather precisely non-specific and can—indeed must—be expanded without further consideration. That academic philosophy does not do so is not principled but simply prejudicial.

December 22nd, 2014

Modernity as a hermeneutic problem

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I should thank the organizers at The Immanent Frame for hosting a forum on Minding the Modern and all respondents for their participation. As expected, the forum has not just yielded considerably divergent appraisals, but has also revealed respondents’ often strikingly disparate assumptions about what it means to engage a large-scale intellectual narrative. Clearly, to proffer such a narrative is a risky proposition in an academic environment characterized by ever more minute forms of specialization and by an often proprietary view of the knowledge produced under such conditions. Since restrictions of space make it impossible for me to address each response with the detail that one might wish for, a broader, thematic approach seems the best alternative. Hence my response to the various statements posted at this forum will be divided into three parts: the editors of The Immanent Frame have kindly agreed to publish the first two parts of my response and to create a link to the third.

November 5th, 2014

Playing God

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In his new book Minding the Modern, Thomas Pfau presents a searching, and often scathing, indictment of the modern regime of personhood, which he regards as not only irredeemably soulless, but also endlessly self-deluding. In Pfau’s view, to approach personhood in terms of historical regime already amounts to a capitulation, since doing so reproduces and thus extends the fragmentation to which it unwittingly gives rise. In a curious manner, Pfau shows himself willing to echo Michel Foucault’s pronouncement in The Order of Things of the impending demise of man—at least insofar as moderns have engaged in a systematic effort to estrange themselves from logos, “the manifestation of the abiding framework within which alone meanings of any kind are to be prima facie achieved” (162). Yet this tragic tale also allows for a glimmer of hope: the resurrection of the dead is possible, if only the truth of unlikely prophets—including, in Pfau’s account, Samuel Taylor Coleridge—would inspire deeper reverence.

October 30th, 2014

Thomas Pfau and the emergence of the modern individual

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Here I will argue that Thomas Pfau’s presentation of modernity in Minding the Modern fails to incorporate both the sociopolitical dimensions of modernity’s emergence and its positive aspects. He sees modernity as the home of the “modern subject” of the Western world, or the “quintessentially modern, solitary individual” in his “palpable melancholy,” both “altogether adrift” and without “interpersonal relations.” Stanley Hauerwas captures the sense of the book in his endorsement: “Pfau locates the philosophical developments that contributed to the agony of the modern mind. Moreover, he helps us see why many who exemplify that intellectual stance do not recognize their own despair.” Pfau thus offers a challenge to those whom he sometimes calls the “modern apologists of secular, liberal, Enlightenment society.”

October 28th, 2014

Minding the other modernities

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Let me start with a confession. I am not particularly keen on stories of modernity in which “modernity” figures as a character and in which the plot—surprise—entails a “fall” or “break.” Thomas Pfau’s Minding the Modern is a long telling of this tale, containing some wonderfully astute scenes and bringing on stage two of my favorite thinkers, John Locke and Theodor Adorno (the first appearing as a culprit and the second as an ally). I am not unmoved by Pfau’s convictions and arguments that what appears to be human advancement is actually decline (325). Nonetheless, I find myself appreciating the worldliness and ostentatiousness of Adorno’s miniaturized version of this story: “No universal history leads from savagery to humanitarianism, but there is one leading from the slingshot to the megaton bomb.” Pfau frames his argument as an exploration of and possible solution to the crisis in the humanities. For him, that crisis is not the devaluation of humanistic study in a context of the corporatization of higher education and intense competition for scarce and unstable employment. Rather, it is his sense that we are suffering through a case of amnesia.

October 9th, 2014

Losing sight of reason

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Thomas Pfau has created a brand new narrative, not a scholarly book. In the best Christian traditio renovanda (renewing tradition), Pfau’s narrative is an ambitious project to delve into the most loathsome and putrid foundations of modernity and its development. At the same time, Minding the Modern reconstructs an ideal alternative world-to-come based on solid Thomistic solutions. The “road not taken” by the West, which is dooming its own present and its future, appears at its best.

Pfau never portrays modernity as being specifically loathsome and putrid. Instead, he describes modernity as a “catastrophe,” a “shipwreck,” “discontinuous,” “dystopic,” “a failure to remember,” “traumatic,” etc. It is clear from the beginning of the book that Pfau is neither supportive of, nor sympathetic to, modernity. His narrative is not intended to provide a neutral, objective, and academic understanding of modernity, but rather a demolishing and biased critique of it; yet another one from a decidedly Catholic perspective.

February 27th, 2014

Contents and discontents of (post)modernity

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The Unintended Reformation is an unusual work of history in deliberately focusing as much on the present as on the past, and in emphasizing the ongoing importance of the Reformation era for understanding the Western world today. Having considered issues related to the book’s genre, method, and assumptions in the first part of my response and others related to its historical arguments and omissions in the second part, the principal focus here will be the reactions of the forum participants to my description and assessment of the present. I will also take up speculation about my supposed agenda, and the book’s lack of ideas for solving contemporary problems.

February 11th, 2014

The secular in non-Western societies

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The Muslim Brotherhood in Egypt, and the wider Islamist movement of which it is an instance, are in many ways a secular phenomenon. If we define “secularity” not only as the weakening of religious belief, but also as the idea that faith becomes one option among others; and “secularization” as the process of institutional and functional differentiation of modern state structures and the resultant marginalization of religious authority, then the Brotherhood, similarly to other Islamist entities, can be seen as a product of modernity and the “secular age.” This transpires in two ways. First, for the Brotherhood, “Islam” is an identifiable set of beliefs that can be actively implemented and used as guidelines to reform society. Second, the parameters of the political order it proposes are defined by the context of the secular, modern nation-state.

February 7th, 2014

Historical arguments and omissions

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A number of the forum reviewers raise objections to various aspects of the historical arguments in The Unintended Reformation. Others criticize me for having neglected what they regard as important omissions that adversely affect the book’s arguments. I will consider each of these sorts of criticisms in turn. Many of these critiques derive from the difficulty of keeping in mind that the book’s structure—a function of its method, which follows from its explanatory purpose as discussed in the first part of my response—distributes phenomena from the same historical era across six chapters rather than keeping them together. In combination with the necessarily compressed exposition, which also derives from the method, this sometimes results in readers not heeding or forgetting what is incorporated elsewhere in the book.

December 20th, 2013

Modernity, enchantment, and Fictionalism

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The stern visage of Max Weber looms over discussions of modernity and enchantment, as does the sunnier countenance of Charles Taylor. Perhaps they should be joined by the open faced, bluntly spoken, and allegedly poker wielding Ludwig Wittgenstein. This choice might seem counter-intuitive. Wittgenstein did not write much about enchantment, and is more often considered a disenchanter who used the tools of philosophy to dispel illusions brought about by linguistic misuse. As he wrote, “Philosophy is a battle against the bewitchment of our intelligence by means of language.”

November 26th, 2013

Beyond the Catholic-Protestant divide

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The epigraph of Brad Gregory’s The Unintended Reformation comes from an essay that Jacques Maritain wrote for the Review of Politics in 1942 entitled “The End of Machiavellianism.” In it, Maritain evinces some of his own realist, even tragic sensibilities—his hunch that human beings often do not deliver on the grand promises that they make, and that what may have appeared so good long, long ago can bear rotten fruit centuries later. Although tracing the distant and historical causes of contemporary problems can be like trying to identify “in a river’s mouth,” as Maritain writes, “which waters come from which glaciers and which tributaries,” if we are to have any chance of understanding ourselves, the work cannot be avoided. The epigraph offers a glimpse into Gregory’s intentions and his inspiration, and it helps explain why he would read his area of specialization, the Reformation, in darker terms than some of his American colleagues. For Jacques Maritain, the Protestant reformers set in motion the modern, rationalist thinking that severed the ontological bonds between the realness of the world and the intellectual capacities of the knower. For Gregory, the tragedy of the Reformation was not the content of the reformers’ ideas but the unsolved and unsatisfying contestations between Catholics and Protestants.

November 18th, 2013

Buddhism in context

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For Tricycle, an independent Buddhist publication, Linda Heuman interviews David McMahan, scholar of Buddhism and modernity, and author of The Making of Buddhist Modernism.

November 6th, 2013

History without hermeneutics: Brad Gregory’s unintended modernity

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I would like to draw attention to three aspects of Brad Gregory’s The Unintended Reformation, a book whose courage and ambition I applaud, if for no other reason than that it exemplifies what an engaged form of historiography (and humanistic inquiry more generally) can and should do. The first aspect has to do with the commercialization and commodification of knowledge in post-Reformation modernity and how it impacts advanced inquiry today. From it follows my second concern, which lies with the indebtedness of Gregory’s own narrative to the fruits of modern, disciplinary and specialized inquiry. Finally, I wish to take up the question of whether Gregory’s historiographical approach might be seriously compromised by the apparent absence of a focused hermeneutical engagement with the major voices (theological, philosophical, political, economic, etc.) widely credited with shaping the landscape of post-Reformation modernity, both secular and religious.

October 24th, 2013

Beyond supersessionist stories?

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Brad Gregory’s monumental and erudite book has yielded a wide range of reactions. Highly appreciative remarks (especially from the Catholic side) are countered by rather dismissive, sometimes even venomous reviews (by Ian Hunter, James Chappel, Mark Lilla, and others), as well as by more balanced critiques (those of Peter Gordon, Victoria Kahn, and Adrian Pabst, for instance). I will not dwell on the details of these divergent opinions; I would instead like to focus on the question of whether or not The Unintended Reformation is a genuine work of history. More specifically, I would like to tackle two questions: (1) What is meant precisely by the term “a supersessionist model” of historical narrative in contrast to “genealogical history”? And (2) does Gregory succeed in writing a study in genealogical or analytical history, as he claims to do, or is The Unintended Reformation itself an example of supersessionist historiography, albeit in reverse? My answer is based primarily on a comparison between Gregory’s book and Charles Taylor’s A Secular Age, which are often mentioned in the same breath (cf. Lilla, Hunter, Pabst).

September 24th, 2013

Secular supercessionism and alternative modernity

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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.

September 16th, 2013

Get over it

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In many ways, the argument of Brad Gregory’s The Unintended Reformation is a familiar one. Gregory aims to explain our modern condition genealogically, by tracing the “hyperpluralism” of modern religious and secular commitments to the Protestant Reformation. The unintended consequence of the Reformation was the proliferation of individual truth claims that led to the proto-liberal separation of church and state. Univocal metaphysics and Occam’s razor (the principle of explanatory parsimony) simultaneously brought God within the same ontological order as creation and led to the “exclusion of God” from scientific explanations of the natural world. Once empirical science became the new standard of truth, the metaphysical rug was pulled out from under religion and morality: belief and value became subjective and relative, leaving individuals with no standard by which to adjudicate conflicting truth claims. In the place of a substantive “virtue ethics” of the Good, some early modern thinkers began to advocate a formal, individualist ethic of rights.

September 12th, 2013

Has modernity failed?

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Brad Gregory’s The Unintended Reformation is noteworthy for its readiness to tread upon questions of morality and metaphysics that most historians would consider forbidden terrain. It is a common characteristic of historical scholarship as it is practiced in the modern university today that it abstains from grand philosophical themes and fastens its attention upon a narrow set of questions in an empiricist mode. This is perhaps due in part to the way that a highly administered society that is bound with ever-increasing intensity to technocratic norms is inclined to make a fetish of academic specialization. It is no doubt also due to an accumulation of historical knowledge and a professional imperative to keep abreast of the published work within one’s field. Because the drive to produce in the corporate university cannot exempt itself from the largely quantitative assessment of a scholar’s value, the sheer mass of information to be absorbed increases as the range of academic expertise narrows. Despite the new vogue for “global” history and high sales for books that extol the apparent superiority of Western civilization, most historians are humble creatures who prefer the domesticity of the local and the precise.

August 23rd, 2013

Ascetic faith in a modern world

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Jainism, a religion from India that emphasizes a disciplined adherence to non-violence, is one of the oldest religions in the world. Modern-day Jains, including those born in the United States, are learning to adapt and reinterpret their faith in a modern world.

March 26th, 2013

Credulity: Enchantment and Modernity in the 19th-Century U.S.

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The Heyman Center for the Humanities at Columbia University is co-sponsoring a conference later this week on “credulity.”

November 13th, 2012

On the freedom of the concepts of religion and belief

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This short piece attempts to come at the current debate on law and religious freedom from two unusual angles. I end by looking at the strange and revealing positioning of “religion or belief” in current legislation in England and Wales. And I begin by putting a different spin on religious freedom by exploring the terrifying freedom of the concepts of religion and belief. We have never needed the rise of Al Qaeda, so-called Islamicism or a hardline religious right to terrify us with a resurgent specter of specifically religious (as opposed to purely “political”) “terror.” Instead of bearing down on us like some old specter of the Turk or Moor at Europe’s gates, the terror of religion emerges—or insurges (if “insurge” can be made into a verb)—from within the normative conceptualizations of religion in the so-called modern West.

October 25th, 2012

Secularization and disenchantment

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Over the past decade, scholarly inquiry into contemporary religion has moved from an understanding of religion as waning in the face of ongoing secularization toward a focus on the mutual constitution and interaction of religious and secular that underpins both the ideology of secularism and modern religiosity. This has produced pathbreaking research into the dynamics of religious transformation and generated deeper insights into the relation between religion and modernity. Importantly, these insights yield a new theoretical standpoint that transcends secularist ideologies according to which religion is bound to disappear—or at least to retreat into the private sphere—yet at the same time makes these ideologies subject to investigation. The fact that public debates about the so-called resurgence of religion often affirm the fault lines between “religious” and “secular” positions testifies to the fruitfulness of this new standpoint.

June 19th, 2012

Tunisian modernities

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Over at the University of Notre Dame’s Contending Modernities blog, Michael Driessen takes lessons from the secular-Islamist negotiation happening in Tunisia.

April 3rd, 2012

What is religious freedom supposed to free?

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What is religious freedom supposed to free? That is, what is the operant understanding of “religion” behind the claims of religious freedom such that religion requires its own forms, practices, and concepts of freedom under the law? Is there something about religion that gives freedom of religion either a privileged or a peculiarly worrisome character different in kind from artistic, political, or sexual freedom? And to this list, why not add occupational, associational, or, say, economic freedoms?

January 31st, 2012

Religious roots of the secular

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At the Harvard University Press Blog, historian Brad S. Gregory discusses his latest book, The Unintended Reformation: How a Religious Revolution Secularized Society: Brad S. Gregory’s new book, The Unintended Reformation: How a Religious Revolution Secularized Society, is very much in the tradition of and in conversation with Charles Taylor’s A Secular Age. Both are […]

January 24th, 2012

Modern enchantment

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Recently released by Oxford University Press, Michael Saler’s latest volume explores the imaginary realms of the modern world.

November 18th, 2011

Where religion comes from and leads us

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In seeking to make sense of modernity in the classical tradition of sociology as a field, the body of Robert Bellah’s work spans the social sciences and comparative cultural inquiry to embrace the global diversity and coherence of religion as the key to culture across civilizations and epochs within the framework of human evolution. Formally trained as a student of tribal cultures, East Asian civilization, and Islam, Bellah engages the West, and America in particular, as problematic cases that can only be understood in the broadest comparative perspective on human cultural development. This global perspective informs Bellah’s conceptions of religion and human evolution as they have deepened and grown over a half century.

September 13th, 2011

Conference/CFP: Modernism, Christianity, and Apocalypse

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A conference organized by the Department of Foreign Languages at the University of Bergen, Norway, to take place on July 18-20, 2012, will include keynote speakers Paul S. Fiddes, John Milbank, Hans Ottomeyer, and Marjorie Perloff.

September 9th, 2011

9/11 chronomania

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Under its congressional mandate to “examine and report upon the facts and causes relating to the terrorist attacks…[and] make a full and complete accounting of the[ir] circumstances,” the Final Report of the National Commission on Terrorist Attacks Upon the United States, better known as the 9/11 Commission Report, begins with a narrative timeline. In the simple past, in a voice devoid of interiority but rich in temporal data, the Report tracks movement in time and space.

August 9th, 2011

Religion in the call center

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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.

July 18th, 2011

Conference: Multiple Secularities and Global Interconnectedness

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On October 13-15, the Centre for Area Studies, University of Leipzig, will hold its second annual conference, Multiple Secularities and Global Interconnectedness.

March 15th, 2011

Spirituality: what remains?

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To use the concept of spirituality analytically is enormously difficult. There comes a point in reading this book when one can’t help wondering what would not count as spiritual? But, of course, that all-encompassing capacity is an important part of the popular appeal of this category in the first place. In a helpful moment of specificity, Lofton reports that Oprah is opposed to religion, which is identified with “exclusive rituals, legislating hierarchies, codes of membership.” Spirituality, by contrast, would presumably be what remains once these impediments have been removed. It is not created or bestowed, but uncovered. In this respect, spirituality is the product of that purification characteristic of what I have called the “moral narrative of modernity.”

February 25th, 2011

Post-secular development

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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.

January 11th, 2011

Conference: “Secularism in the Late Modern Age”

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On January 28-29, the Institute for Advanced Studies in Culture at the University of Virginia will host a conference on “Secularism in the Late Modern Age: Between New Atheisms and Religious Fundamentalisms.” Speakers include: Manuela Achilles, Rajeev Bhargava, José Casanova, Jocelyn Cesari, Daniel Doneson, Silvio Ferrari, Barbara Herrnstein Smith, Slavica Jakelić, Adam Lipszyc, Ekaterina Makarova, Neeti Nair, Christopher Nichols , Abdulaziz Sachedina, Elizabeth Shakman Hurd, Kevin Shultz, William Schweiker, George Thomas, Carl Trindle, Stephen White, and Wesley Wildman.

November 19th, 2010

“Women, Family, and Society in Islam and Catholicism”

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The University of Notre Dame’s Kroc Institute for International Peace Studies concluded the New York City launch of its new research initiative, Contending Modernities, this morning with a four-woman panel discussion on “Women, Family, and Society in Islam and Catholicism.”

November 17th, 2010

New blog on religion and modernity

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Contending Modernities, a research initiative of the University of Notre Dame’s Kroc Institute for International Peace Studies, has launched a new blog, featuring essays by Margot BadranDaniel Madigan, S.J., Vincent Rogeau, and Scott Appleby, as well as video and information on the project’s upcoming launch events in New York City.

November 17th, 2010

Contending Modernities

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On November 18-19, dozens of scholars, religious leaders, business people, and intellectuals will gather in New York for the public launch of a new, multi-year project called “Contending Modernities: Catholic, Muslim, Secular.” Based on the premise that Catholic, Muslim, and secular modernities each bring distinctive resources to the task of illuminating and resolving an array of characteristically modern problems, the project will examine the dynamic co-existence and competition of these “multiple modernities”—as well as the conflicts and contentions among them—with the aim of opening “new paths for constructive engagement between and among religion and secular people and institutions.”

In anticipation of the launch of this new project, we asked a distinguished group of scholars: What is gained by framing research on religion, secularity, and modernity in terms of “multiple” or “contending” modernities, and what “new paths for constructive engagement” might such a frame afford?

November 15th, 2010

Is there a secular body?

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Is there a secular body? Or, in somewhat different terms, is there a particular configuration of the human sensorium—of sensibilities, affects, embodied dispositions—specific to secular subjects, and thus constitutive of what we mean by “secular society”? What intrigues me about this question is that, despite its apparent simplicity, the path toward an answer seems not at all clear. For example, are the scholarly sensibilities and the modes of affective attunement that find expression here elements of a secular habitus? What would be indicated by calling such expressive habits “secular”?

September 6th, 2010

Understanding disenchantment

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Jane Bennett’s sympathetic yet critical commentary on my essay “What is Enchantment?” (published in the volume Varieties of Secularism in a Secular Age) describes the notion of disenchantment that I present as primarily addressing the theological displacements that emerged with the rise of the new science. Her own work, she says, offers a quite different focus, one of a mood or affect that “circulates between human bodies and the animal, vegetable, and mineral forces they encounter.”

I don’t doubt that this interesting focus is quite different from mine, though I think it would be wrong to represent my view as being focused on the theological. In my analysis, the theological had only a central genealogical role to play in the process of “disenchantment.”

July 8th, 2010

Commentaries on our age

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Each contributor [to Varieties of Secularism in a Secular Age] delivers a reading of Taylor’s work, helping to evaluate its significance, critical flaws, and lingering questions. They are companion pieces, then, and work best with a knowledge of the book. Their strength as a whole lies in the seriousness with which they address Taylor’s grand narrative and the sprightliness with which they point puzzled readers to related topics and avenues. Does Taylor’s book deserve such scrupulous attention? I am inclined to weight this question from the opposite side. Some of the essays in Varieties are so thought-provoking that I feel grateful to Taylor for having occasioned them, even if his own book is rather more exasperating than, as some of his readers would have it, major or magisterial.

July 7th, 2010

Waiting for Godot, who is either late or not coming at all

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I wondered how long it would take DPDF participants to undo what I thought I had carefully assembled in my opening post on “Secularism, secularization, and why the difference matters.”  Not very long at all, it seems.  And so, I will try a response here to Justin Reynolds and Alex Hernandez, both of whom have questioned what I actually mean by saying that “secularization” is a conceptual improvement over “secularism.”

July 6th, 2010

After secularization?

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In their posts, Vincent Pecora and Jonathan Sheehan suggest imagining secularization as an open-ended, ongoing project. Neither doubts that something described as “secular” is worth seeking. Given that a major goal of this DPDF program is to ask what might come “after secularization,” I find this a little curious—especially because it’s not clear why Pecora and Sheehan think that the term “secularization” is worth reclaiming or conceptually fine-tuning in the first place. What is particularly “secular” about the principles—openness to contingency, falsifiability, treating humans as ends and not means—that Pecora and Sheehan embrace? Do we believe that such principles are alien to religious or theological traditions? If so, why?

June 18th, 2010

Secularism, secularization, and why the difference matters

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Several decades ago, well before there had been any concerted effort among historians and sociologists of religion to trash the standard model of the “secularization thesis,” Jürgen Habermas famously pronounced modernity an “unfinished project,” and then proceeded to outline both the conditions needed to complete the project and the barriers that the twentieth century had thrown up in its way. This is obviously not the place to rehearse Habermas’s ideas, especially since so many others have done it well. . . . But, for the present purposes, I think we can usefully boil the conditions down to two.

With this essay by Vincent Pecora we introduce “Notes from the field,”  a new collaboration of The Immanent Frame and the SSRC’s DPDF Program.—ed.

June 14th, 2010

Quantum sociology and The New Metaphysicals

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At first glance, Courtney Bender’s The New Metaphysicals might appear narrow and idiosyncratic. After all, it’s an ethnography of spiritual practitioners in Cambridge, Massachusetts—a pairing of the sacred and the secular that can seem as incongruous as Buddhists at boxing matches. What do astral voyagers, shamanistic drummers, and OBEs (Out of Body Experiencers, not to be confused with the equally rarefied Order of the British Empire) have to do with a progressive community anchored by such bastions of rational knowledge as Harvard and MIT?

December 18th, 2009

No view from nowhere

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keaneI’ll start with a comment about my own angle of approach. There is of course no view from nowhere, and it is one task of the commentators to point out the blind spots that any perspective inevitably brings with it. As an anthropologist, my aim was not originally to construct a critique of modernity or of Christianity. The book emerged out of a long series of attempts to grapple with the challenges my research in Sumba presented to certain common sense assumptions about persons, materiality, and language. I came to see those assumptions as characteristic products of the liberal and secular world that produced the habits and disciplines within which many of us live, and thanks to which, in part, the book itself was written.

December 4th, 2009

Judith Butler and Cornel West in conversation

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rethinkingIn a recent symposium held by the Institute for Public Knowledge at NYU, the Social Science Research Council and the Humanities Institute at Stony Brook University, Judith Butler, Jürgen Habermas, Charles Taylor, and Cornel West came together to discuss the project of “rethinking secularism.” Today we are posting audio and a transcript of the discussion that took place between Butler and West, moderated by Eduardo Mendieta, in which the two leading thinkers exchange thoughts on the ethics and limitations of citizenship, as well as temporality, memory, and the problematics of progress. (Listen to the paper presentations that preceded this discussion here and add your own voice to the discussion here.)

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December 1st, 2009

An absence of belief?

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keaneThe topic I want to pester Professor Keane about is belief. Christian Moderns uses the missionary encounter on the Indonesian island of Sumba to illuminate the contradictions inherent in the modernist project of “purification,” which separates out the materiality of words and objects from their symbolic meaning, and the social entanglements of human subjects from their transcendent souls. Where does belief fit in this picture? On the one hand, the book is all about belief: talk of belief is a key target of Professor Keane’s analysis.  But belief is missing from the book’s toolkit of analytic terms. Professor Keane builds his argument using vocabulary drawn from contemporary linguistic anthropology.  His treatment of belief is akin to his treatment of fetishism: he keeps his distance.

November 19th, 2009

Christian moderns

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Christian ModernsI argue that the moral narrative of modernity is a projection onto chronological time of a view of human moral and pragmatic self-transformation. This narrative, and the concrete projects it entails, runs into certain ubiquitous problems that arise from the material dimensions of human sociality and subjectivity. Protestantism was, historically, one major source of practices and concepts that express and try to control these problems. It was also a force for their circulation well beyond the Protestant, or even the religious, sphere as such.

October 19th, 2009

The philosopher-citizen

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habermasJürgen Habermas is one of the most prominent philosophers on the global scene of the last half century. His work is of an impressive range and depth. It would be impossible to sum it up in a short essay, but I shall try to single out three facets of his extraordinary achievement which help throw light on his deserved fame and influence.

February 12th, 2009

Hybrid consciousness or purified religion

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<br />Charles Taylor’s framework for understanding the advent of a “secular age” in the North Atlantic world offers a useful first draft for understanding the place of religion in Asian modernity.  As I have shown in my previous two posts, modern Asian countries have secular states, but, despite efforts of some states to destroy all religion, they still have religious societies. In this post, I will discuss how new cultural conditions of belief give religion a different valence than it had in pre-modern times. Taylor’s framework, however, is only a first draft. […]