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Are we living in a 'post-secular age', and can phenomenology help
us better understand the discontents of secularism? From Habermas'
claim that the secular hypothesis has failed for democratic reasons
to the fact that religion, far from its predicted dwindling, is as
strong as ever (or even stronger than before), some have concluded
that secularism as we know it is over. Others have questioned
whether we have ever truly been secular, if the concept applies
only to European societies, or whether the very notion of
religiosity is merely a weapon of pacification in the hands of
Western universalism. The post-secular notion thus lingers between
sociological fact and philosophical theory, and it is the latter
that we need to investigate if we want to confront the challenges
that any 'return of religion' entails. Although phenomenology has
furnished manifold devices to rethink religious experience in a
post-metaphysical way, its investigations often remain
individualistic and beholden to unproductive dichotomies. This
volume assembles investigations into secularism's discontents by
addressing religion's role in forming the fabric of contemporary
societies and unveiling new constellations of faith and reason
beyond many beloved modernist dichotomies (e.g. theism/atheism,
myth/Enlightenment, fundamentalism/tolerance) that often go
under-investigated. This book was originally published as a special
issue of the International Journal of Philosophical Studies.
Dominique Janicaud once famously critiqued the work of French
phenomenologists of the theological turn because their work was
built on the seemingly corrupt basis of Heidegger's notion of the
inapparent or inconspicuous. In this powerful reconsideration and
extension of Heidegger's phenomenology of the inconspicuous, Jason
W. Alvis deftly suggests that inconspicuousness characterizes
something fully present and active, yet quickly overlooked. Alvis
develops the idea of inconspicuousness through creative appraisals
of key concepts of the thinkers of the French theological turn and
then employs it to describe the paradoxes of religious experience.
Are we living in a 'post-secular age', and can phenomenology help
us better understand the discontents of secularism? From Habermas'
claim that the secular hypothesis has failed for democratic reasons
to the fact that religion, far from its predicted dwindling, is as
strong as ever (or even stronger than before), some have concluded
that secularism as we know it is over. Others have questioned
whether we have ever truly been secular, if the concept applies
only to European societies, or whether the very notion of
religiosity is merely a weapon of pacification in the hands of
Western universalism. The post-secular notion thus lingers between
sociological fact and philosophical theory, and it is the latter
that we need to investigate if we want to confront the challenges
that any 'return of religion' entails. Although phenomenology has
furnished manifold devices to rethink religious experience in a
post-metaphysical way, its investigations often remain
individualistic and beholden to unproductive dichotomies. This
volume assembles investigations into secularism's discontents by
addressing religion's role in forming the fabric of contemporary
societies and unveiling new constellations of faith and reason
beyond many beloved modernist dichotomies (e.g. theism/atheism,
myth/Enlightenment, fundamentalism/tolerance) that often go
under-investigated. This book was originally published as a special
issue of the International Journal of Philosophical Studies.
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