Supression or translation ot the sacred?: Jürgen Habermas's turn to a "post-secular society"

In this article I place Jurgen Habermas' recent turn to a "post-secular society" in the context of his previous defence of a "postmetaphysical" view of modernity. My argument is that the concept of "postsecular" introduces significant normative tensions for the for...

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Bibliographic Details
Main Author: Atanasescu, Adrian Nicolae (Author)
Format: Electronic Article
Language:English
Check availability: HBZ Gateway
Interlibrary Loan:Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany)
Published: [2019]
In: European journal for philosophy of religion
Year: 2019, Volume: 11, Issue: 4, Pages: 113-136
Standardized Subjects / Keyword chains:B Habermas, Jürgen 1929- / Post-secularism / Habermas, Jürgen 1929-, Theorie des kommunikativen Handelns / Habermas, Jürgen 1929-, Der philosophische Diskurs der Moderne / Habermas, Jürgen 1929-, Nachmetaphysisches Denken / Metaphysical criticism
IxTheo Classification:AB Philosophy of religion; criticism of religion; atheism
AD Sociology of religion; religious policy
VA Philosophy
Further subjects:B postmetaphysical
B Postsecular
Online Access: Presumably Free Access
Volltext (KW)
Volltext (doi)

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520 |a In this article I place Jurgen Habermas' recent turn to a "post-secular society" in the context of his previous defence of a "postmetaphysical" view of modernity. My argument is that the concept of "postsecular" introduces significant normative tensions for the formal and pragmatic view of reason defended by Habermas in previous work. In particular, the turn to a "post-secular society" threatens the evolutionary narrative that Habermas (following Weber) espoused in The Theory of Communicative Action (1981, 1987), The Philosophical Discourse of Modernity (1990) or Postmetaphysical Thinking (1992), according to which modern "communicative" reason dialecticlly supersedes religion. If this narrative is undermined, I argue, the claim to universality of "communicative" reason is also undermined. Thus, the benefits Habermas seeks to obtain from translation of religion are offset by a destabilization of tenets central to a "postmetaphysical" view of modernity. 
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