This article compares Habermas’s and Taylor’s approach to the role of religious language in a liberal democracy. It shows that the difference in their approach is not simply in their theories of religious language. The contrast lies deeper, in their incompatible moral theories: Habermas’s universal discourse ethics vs Taylor’s communitarian substantive ethics. I also explore William Rehg’s defence of discourse ethics by conceding that it is based on a metavalue of rational consensus. However, I argue that Habermas’s and Rehg’s discourse (...) ethics and translation proviso are untenable. While Taylor rightly argues that there is no reason to exclude religious reason from the formal political sphere, his proposed fusion of horizons to generate a new hybrid framework is also problematic. I suggest that Taylor’s historical hermeneutics should be extended to include the narrative approach to ethical deliberation as conducive to mutual experiential understanding, and hence to achieving a fusion of horizons of the diverse worlds of citizens in a liberal democracy. (shrink)

Jürgen Habermas’s recent work is defined by two trends: an engagement with the realm of the sacred and a concern for the future of the European Union. Despite the apparent lack of connection between these themes, I argue that the early history of European integration has important implications for Habermas’s conclusions about the place of faith in public life. Although Habermas’s work on religion suggests that the sacred contains important normative resources for postsecular democracies, he continues to bar explicitly religious (...) justifications from discourse within state institutions. I question this exclusion of faith by reconstructing the role that political Catholicism played in the foundation of the European project. By focusing on two of the most important actors involved in the creation of the first European Community, French Foreign Minister Robert Schuman and German Chancellor Konrad Adenauer, I show how explicitly religious reasons can broaden political perspectives, resulting in the creation of new, inclusive, postnational forms of communal life. Pushing Habermas to accept the implications of his theological turn, I argue that pluralistic, nondogmatic and nonauthoritarian religious claims should be allowed to enter into the formal public sphere through a discursively determined interpretation of secular translation. (shrink)

ABSTRACTThis article investigates Habermas's communicative ethic in relation to changes in the roles of institutions and the state. I reference Alexy, Weber and Taylor, arguing that an artificial delimitation of the public sphere as disparate from the private or religious cramps the capacity of those identified as outsiders to communicate within it. I question the ability of public reason as Habermas has outlined it to meet the challenges it faces regarding interreligious dialogue and integration in democratic societies, and I suggest, (...) instead, an approach more open to dialogue with religions in terms that are more comprehensible to them. (shrink)