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Religion and rationality: essays on reason, God, and modernity

Cambridge: MIT Press. Edited by Eduardo Mendieta (2002)

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  1. Agnotology: Ignorance and Absence or Towards a Sociology of Things That Aren’t There.Jennifer L. Croissant - 2014 - Social Epistemology 28 (1):4-25.
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  • Reviews. [REVIEW]David Toews & Pieter Duvenage - 2002 - European Journal of Social Theory 5 (4):531-541.
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  • Habermas, Islam, and theorizing the “Other”.Matt Sheedy - 2018 - Critical Research on Religion 6 (3):331-350.
    Over the last twenty years, Jürgen Habermas has been at the forefront of debates involving religion in the public sphere. In the wake of 9/11 he has responded to the problems of terrorism, “radical Islam,” and the so-called Muslim question in Europe, attempting to align these issue with his broader theories of deliberative democracy and postsecularism. Although Habermas aims for an inclusive model of deliberation in the public sphere, I argue that his reliance on macro theories of secularization and modernization (...)
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  • Critical remarks on Religion in the public sphere' – Habermas between Kant and Kierkegaard.Roe Fremstedal - 2009 - Etikk I Praksis - Nordic Journal of Applied Ethics 1 (1):27-47.
    This article provides a critical assessment of Habermas’s recent work on religion and its role in the public sphere by comparing it to Kant’s phi-losophy of religion on the one hand and that of Kierkegaard on the other. It is argued that although Habermas is in many ways a Kantian, he diverges from Kant when it comes to religion, by taking a position which comes closer to the Kierkegaardian view that religiousness belongs to private faith rather than philosophy. This has (...)
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  • Ill Fare the Humanities.Dawid Misztal & Tomasz Sieczkowski - 2016 - In Janusz Kaczmarek & Ryszard Kleszcz (eds.), Philosophy as the Foundation of Knowledge, Action, Ethos. Wydawnictwo Uniwersytetu Łódzkiego. pp. 183-198.
    The starting point of our considerations is the two books published in 2010: "Ill Fare the Land" by late Tony Judt and "Not for Profit" by Martha Nussbaum. The authors of both books share the conviction that neoliberal changes in the world of global capitalism radically impoverish culture and their consequences may be dramatic and irreversible. In our paper we would like to emphasize the dangers to solidarity and social cohesion posed by neoliberal postulates. We also claim that promoting the (...)
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  • Rorty on religion and hope.Nicholas H. Smith - 2005 - Inquiry: An Interdisciplinary Journal of Philosophy 48 (1):76 – 98.
    The article considers how Richard Rorty's writings on religion dovetail with his views on the philosophical significance of hope. It begins with a reconstruction of the central features of Rorty's philosophy of religion, including its critique of theism and its attempt to rehabilitate religion within a pragmatist philosophical framework. It then presents some criticisms of Rorty's proposal. It is argued first that Rorty's "redescription" of the fulfilment of the religious impulse is so radical that it is hard to see what (...)
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  • On Habermas’s Critique of Husserl.Matheson Russell - 2011 - Husserl Studies 27 (1):41-62.
    Over four decades, Habermas has put to paper many critical remarks on Husserl’s work as occasion has demanded. These scattered critical engagements nonetheless do add up to a coherent (if contestable) position regarding the project of transcendental phenomenology. This essay provides a comprehensive reconstruction of the arguments Habermas makes and offers a critical assessment of them. With an eye in particular to the theme of intersubjectivity (a theme of fundamental interest to both thinkers), it is argued that Habermas’s arguments do (...)
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  • Shifting from preconceptions to pure wonderment.Caroline Porr - 2005 - Nursing Philosophy 6 (3):189-195.
    The author reflects upon her role as a public health nurse striving to attain practice authenticity. Client assessment and nursing interventions were seemingly sufficient until she became curious about ‘Who is this person sitting across from me?’ and ‘What are her experiences in the world as a lone parent living in poverty at the margins of society?’ The author begins to think that she could shift from mere client investigation to pure wonderment about the Other by imagining herself as a (...)
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  • Habermas's theological turn?Austin Harrington - 2007 - Journal for the Theory of Social Behaviour 37 (1):45–61.
    Since the turn of the millennium Jürgen Habermas's contributions to social and political theory have been increasingly turning toward matters of religious and theological relevance. This article weighs up the import and coherence of Habermas's recent reflections on religious belief and its relationship to reason and modernity in Western philosophical culture. At the forefront of the analysis stands Habermas's conception of appropriate “limits” and “boundaries” between the domains of knowledge and faith and the possibility and desirability of a process of (...)
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  • On a more constructive relationship between the secular and religious left.Jonathan Boyarin, Rebekka King & Warren S. Goldstein - 2019 - Critical Research on Religion 7 (1):3-5.
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  • Reflexive secularization? Concepts, processes and antagonisms of postsecularity.Eduardo Mendieta, Klaus Eder & Justin Beaumont - 2020 - European Journal of Social Theory 23 (3):291-309.
    This article deals with the concepts, processes, and antagonisms that are associated with the notion of postsecularity. In light of this article’s expanded interpretation of José Casanova on the secular and secularization, as well as thoughts on James A. Beckford’s take on public religions, five rubrics on the postsecular derived from critical theory and an understanding of ‘reflexive secularization’ are presented. This term focuses on secularization processes and how these practices unleash complementary as well as antagonistic tendencies, a confrontation of (...)
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  • Modernity, Postsecularism, Fundamentalism.Péter Losonczi - 2016 - Philosophia 44 (3):705-720.
    In this essay, I critically examine Habermas’ approach to fundamentalism, a question that explicitly and implicitly alike bears influence on the formation of his postsecular thesis. The overview of his theory is followed by a combined analysis, depending on Torkel Brekke’s sociological study on fundamentalism, on the one hand, and a joint study by Adam Seligman and others in the field of anthropology and social theory. In this regard, questions of sincerity and authenticity are in the focus of my examination, (...)
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  • Postsecularism as colonialism by other means.Eric Bugyis - 2015 - Critical Research on Religion 3 (1):25-40.
    The claim that we are entering a “postsecular” age supposedly marks a new openness toward public religion, which was expected to wither as societies modernized. Similarly, postcolonial theory has attempted to think through the public resurgence of indigenous culture after the collapse of “Western” political regimes, which also predicted and prescribed its privatization. Drawing on the work of Partha Chatterjee, this paper argues that the “postsecular,” particularly as it is deployed by Jürgen Habermas and Alasdair MacIntyre, seeks to seduce religious (...)
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  • Arendt on Language and Lying in Politics: Her Insights Applied to the ‘War on Terror’ and the U.S. Occupation of Iraq".Gail Presbey - 2008 - peace studies journal 1 (1):32-62.
    The U.S.-led military incursion in Iraq and the subsequent occupation has been filled with myriad examples of the Bush Administration using misleading statements in an effort to win the support of American citizens, and in a secondary sense, the international community and the Iraqis. This situation provides many opportunities to analyze the use of sophistry and linguistic sleight of hand. In this paper, I draw upon the insights offered by Hannah Arendt in the earlier context of her critiques of totalitarianism (...)
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  • Sacrifice, violence and the limits of moral representation in haneke's caché.Camil Ungureanu - 2014 - Angelaki 19 (4):51-63.
    :This article revisits Michael Haneke's Caché as a filmic transformation of the traditional bond between sacrificial violence, morality and community building. By drawing mainly on striking correspondences with Jacques Derrida's view of the “mystical” origin of authority and of the limits of moral representation, the article aims to probe into Haneke's strategies of concealment. In so doing, the article proposes a “postsecular” interpretation of the symbolic meaning of the enigmas of the “ghost director” within the film, and of Majid's theatrical (...)
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  • Knowledge and Human Liberation: Jürgen Habermas, Sri Aurobindo and Beyond.Ananta Kumar Giri - 2004 - European Journal of Social Theory 7 (1):85-103.
    Knowledge and human liberation are epochal challenges and a key question here is what the meaning of knowledge and the meaning of human liberation are. This article argues that knowledge means not only knowledge of self, society and nature as conceived within the predominant dualistic logic of modernity but also knowledge of transcendental self beyond sociological role playing, knowledge of nature beyond anthropocentric reduction and control, and knowledge of cosmos, God and transcendence in an interconnected spirit of autonomy and interpenetration. (...)
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  • Scientific Approaches to Postmodern Spirituality: Theoretical and Methodological Aspects.Tetiana Antonenko, Oleksandra Kachmar, Olga Tsybulko, Tetiana Grachova & Mariia Konovalova - 2020 - Postmodern Openings 11 (2supl1):200-214.
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  • A New Global Humanity and the Calling of a Post-colonial Cosmopolis.Ananta Kumar Giri - 2009 - Journal of Human Values 15 (1):1-14.
    The discourse and practice of humanism is at a cross-road, now challenged by posthuman reflections on what it means to be human. Our understanding of human and humanism is also challenged by transformations in nation-state and citizenship. In this context, the present article explores pathways of a new global humanity emerging out of cross-cultural reflections and new intellectual and social movements.
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  • Conscience Clauses, the Refusal to Treat, and Civil Disobedience—Practicing Medicine as a Christian in a Hostile Secular Moral Space.Mark J. Cherry - 2012 - Christian Bioethics 18 (1):1-14.
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  • The Emptiness of Postmodern, Post-Christian Bioethics: An Engelhardtian Reevaluation of the Status of the Field.M. J. Cherry - 2014 - Christian Bioethics 20 (2):168-186.
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  • Czy trzeba być ateistą, aby być sekularystą?Piotr Sękowski & Tomasz Sieczkowski - 2019 - Humanistyka I Przyrodoznawstwo 24:157-175.
    Artykuł traktuje o relacjach ateizmu i sekularyzmu. Podstawowym problemem rozważanym w tekście jest pytanie o to, czy trzeba być ateistą, żeby być sekularystą. Pojęcia sekularyzmu i ateizmu przedstawiamy na tle historycznym, a następnie analizujemy w taki sposób, by uzyskać możliwie pełną odpowiedź na nasze pytanie. Analizie poddane zostały teoretyczne możliwości kształtowania relacji religii i państwa, a także konsekwencje, jakie wypływają z poszczególnych form kształtowania tych relacji. Sądzimy, że o ile rozumieć ateizm jako niewiarę w Boga/bogów, a sekularyzm jako nieużywanie teologicznych (...)
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  • Putting Image into Practice: Imago Dei, Dignity, and Their Bioethical Import.Bryan C. Pilkington - 2017 - Christian Bioethics 23 (3):299-316.
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  • Habermas and the aporia of translating religion in democracy.Badredine Arfi - 2015 - European Journal of Social Theory 18 (4):489-506.
    In his recent attempt to make democracy more politically hospitable to religion, Habermas calls for the potential contributions of religion to democratic politics not to be neglected. He simultaneously calls for translating religious meanings into neutral reasons as a way of including them at the level of formal politics and for maintaining the necessity of an institutional translational proviso to immunize the neutral character of the state. This article presents three arguments. First, what Habermas effectively calls for is not conventional (...)
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  • Logic of Intersubjective Limits within Habermas’ Community.Tatiana Weiser - 2014 - Russian Sociological Review 13 (4):80-93.
    This article investigates the model of the transnational cosmopolitan moral-legal community of limitless communication. This model, using philosophical means, appears as an attempt to underscore the impossibility of authoritarian monopolies of power which resulted in the dictatorial regimes and national totalitarian communities of the 20th century. I will reconstruct this model of the supranational community, and analyze the mode of morally-oriented intersubjective interactions within this community. I will show that the differentiation of limits between the “interior” and the “exterior” worlds (...)
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