Community organizing is faith-based, at least in its best-known form. Since the 1940s, organizers in the mold of Saul Alinsky have worked with local congregations and civic groups to identify issues of shared interest and to marshal energies into action for social and economic change. Scholarship on community organizing, however, is surprisingly sparse. Work that treats religion non-reductively—as more than an interchangeable component in organizing—is sparser still. There are fine sociological studies, and earlier this century, reports of Barack Obama’s three years in Chicago brought bursts of scholarly and journalistic attention. But with Resurrecting Democracy: Faith, Citizenship, and the Politics of a Common Life, Luke Bretherton joins Romand Coles and Jeffrey Stout as one of the few scholars who treat community organizing as essential to discussions of political theory and the place of religion in the public square.
Posts Tagged ‘post-secular’
Ever since he told a Guardian reporter last weekend that the idea of an afterlife is a “fairy story,” Stephen Hawking has been in the religion news. The author of A Brief History of Time isn’t the only physicist making religion headlines. Not long ago, a paper presented at the American Physical Society’s annual meeting led the BBC to report: “Religion may become extinct in nine nations, study says.” Finally, the ongoing work on particle physics at CERN prompted its director to tell an interviewer: “we are crossing the boundary between knowledge and belief.”
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 centrality of religion to social theory in general and philosophy in particular explains why Jürgen Habermas has dealt with it, in both substantive and creative ways, in all of his work. Indeed, religion can be used as a lens through which to glimpse both the coherence and the transformation of his distinctive theories of social development and his rethinking of the philosophy of reason as a theory of social rationalization.
For Habermas, religion has been a continuous concern precisely because it is related to both the emergence of reason and the development of a public space of reason-giving. Religious ideas, according to Habermas, are never mere irrational speculation. Rather, they possess a form, a grammar or syntax, that unleashes rational insights, even arguments; they contain, not just specific semantic contents about God, but also a particular structure that catalyzes rational argumentation.
Inside Higher Ed interviews Anthony Paul Smith and Daniel Whistler, the editors of the recently-published volume After the Postsecular and the Postmodern: New Essays in Continental Philosophy of Religion. They highlight the experimental aspects of newer work in the philosophy of religion, which often means revisiting philosophers from the past two centuries and reading them anew in the wake of Deleuze.
In the newest issue of Theory, Culture & Society, British sociologist Gregor McLennan takes a closer look at the “postsecular turn” in contemporary social theory. He argues that this “turn”—if indeed it amounts to one—finds expression in three broad trends: genealogical critique, neo-vitalism, and postcolonial antihistoricism. He mainly discusses these trends with regard to the work of three scholars, each representing one of the trends: Talal Asad, William Connolly, and Dipesh Chakrabarty (though Rosi Braidotti and Judith Butler are also mentioned, as representatives of neo-vitalism and antihistoricism, respectively). While these theoretical developments go some way in critiquing the problematic linkages between secular epistemology and political arrangements, McLennan argues that they are each riddled with inconsistencies. Rather than staking out an antisecular position, these perspectives remain within secularism, contributing to the “secularization of secularism.”
Religion appears in liberal theory first and foremost as an occasion for tolerance and neutrality. This orientation is reinforced by both the classification of religion as essentially a private matter, and the view that religion is in some sense a “survival” from an earlier era – not a field of vital growth within modernity. […]
Cosmopolitanism is not realistically imaginable as the transcendence of all forms of belonging. To propose a leap into traditionless secular reason is to propose the tyranny of the pure ought, and indeed, an ought without a can. It is also to privilege a class and a cultural group able to identify its traditions – including secularism – with neutral reason. Global solidarity will be achieved – if it is ever achieved – by transformation of religion and other forms of cultural belonging rather than by escape from them. And it will be achieved on the basis of hope and critical perspectives and solidarity that inform public reason but are not produced simply from within it.