Geneatopics
2011; Taylor & Francis; Volume: 65; Issue: 2 Linguagem: Inglês
10.1080/0039338x.2011.629005
ISSN1502-7791
Autores ResumoAbstract Beginning with a critical evaluation of the expression "post-secular society" by Habermas, I continue to a presentation of four recent genealogies of the secular (Asad, Lilla, Taylor and Agamben) and a short deliberation on their consequences for theological discourse. Proceeding from this debate, I suggest a new approach to the question of secularity that combines the genealogical perspective with a topological inquiry into the conditions for social space, geographical space, and power relations, including their origin and emergence (geneatopics). I argue that it will also have to take into account the problem of the unplaceable and the unclassifiable (the atopia). Hence I offer a contribution to the geneatopology of secularity and religion, based on examples from the Nordic context. Notes 1. Thus e.g. Émile Durkheim, Les formes élémentaires de la vie réligieuse (Paris: Felix Alcan, 1912); Max Weber, Gesammelte Aufsätze zur Religionssoziologie (vol. 1; Tübingen: Mohr, 1920); Bryan Wilson, Religion in Secular Society (London: Watts, 1966); Peter Berger, The Sacred Canopy (New York: Doubleday, 1969). 2. Cf. Ola Sigurdson, "The Return of Religious Embodiment," in The Body Unbound (ed. Marius Timmann Mjaaland, Ola Sigurdson and Sigridur Thorgeirsdottir; Newcastle: Cambridge Scholars Press, 2010), 19–36. 3. Cf. José Casanova, Public Religions in the Modern World (Chicago: University of Chicago Press, 1994), 211–233. 4. Cf. Jürgen Habermas, Glauben und Wissen: Friedenspreis des Deutschen Buchhandels 2001 (Frankfurt/M.: Suhrkamp, 2001); cf. also reprint: ibid., "Glauben und Wissen" in Dialog, 1 (2002): 63–74 and ibid., "Religion in der Öffentlichkeit" in Zwischen Naturalismus und Religion (Frankfurt/M.: Suhrkamp 2005), 119–154. 5. "Moralische Empfindungen, die bisher nur in religiöser Sprache einen hinreichend differenzierten Ausdruck besitzen, können allgemeine Resonanz finden, sobald sich für ein fast schon Vergessenes, aber implizit Vermisstes eine rettende Formulierung einstellt. Sehr selten gelingt das, aber manchmal. Eine Säkularisierung, die nicht vernichtet, vollzieht sich im Modus der Übersetzung. Das ist es, was der Westen als die weltweit säkularisierende Macht aus seiner eigenen Geschichte lernen kann." Habermas, "Glauben und Wissen," 73. 6. Jürgen Habermas, "'The Political': The Rational Meaning of a Questionable Inheritance of Political Theology," in The Power of Religion in the Public Sphere (ed. Eduoardo Mendieta and Jonathan VanAntwerpen; New York: Columbia University Press, 2011), 15–33. 7. Hans Joas, "Religion post-säkular? Zu einer Begriffsprägung von Jürgen Habermas," in Braucht der Mensch Religion? Über Erfahrungen der Selbsttranszendenz (Freiburg: Herder, 2004), 122–128. 8. Cf. Habermas, "Glauben und Wissen," 72. Being one of the most decided critics of deconstruction and post-modernism two decades earlier, it is indeed an ironical twist of fate that Habermas formulates this deconstruction of the term "secular" in 2001, possibly without noticing that the deconstructive gesture of his own claim lies somewhere else, namely in the de-structuring of the division of secular and religious from within. 9. For a discussion on various methodological uses of the term "deconstruction," cf. Marius Timmann Mjaaland, Autopsia (Berlin: De Gruyter, 2008), 76–83. 10. Jacques Derrida, Rogues (trans. Pascale-Anne Brault and Michel Naas; Stanford, Calif.: Stanford University Press, 2005), 174. 11. Cf. e.g. Reinhard Koselleck, The Practice of Conceptual History: Timing History, Spacing Concepts (trans. Todd Presner et al.; Stnaford, Calif.: Stanford University Press, 2002). 12. Friedrich Nietzsche, Zur Genealogie der Moral: Eine Streitschrift (Kritische Studienausgabe [KSA]; vol. 5; ed. Giorgio Colli and Mazzino Montinari; München: DTV, 1980), 245–412. 13. Cf. Talal Asad, Formations of the Secular (Princeton: Princeton University Press, 2003), 159–204. 14. See Talal Asad, Genealogies of Religion (Baltimore: Johns Hopkins University Press, 1993), 53–54. 15. Cf. Asad, Formations, 21. 16. Cf. Asad, Formations, 16. 17. Cf. also his recent essay "Why We Need a Radical Redefinition of Secularism" in The Power of Religion in the Public Sphere (ed. Eduoardo Mendieta and Jonathan VanAntwerpen; New York: Columbia University Press, 2011), 34–59. 18. See Giorgio Agamben, Il regno e la gloria: Per una genealogia teologica dell'economia e del governo: Homo sacer 2,2. Translations: Herrschaft und Herrlichkeit (Berlin: Suhrkamp, 2010) and The Power and the Glory (Stanford: Stanford University Press, 2011). Cf. also Hent de Vries, "Why Still Religion," in Religion: Beyond a Concept (ed. Hent de Vries; New York: Fordham University Press, 2008), 1–99; here: 75–78. 19. Cf. Giorgio Agamben, The Signature of All Things: On Method (trans. Luca d'Isanto; New York: Zone, 2009), 69–75. 20. Cf. Mark Lilla, The Stillborn God: Religion, Politics and the Modern West (2d ed.; New York: Vintage, 2008), 296–309. 21. Cf. Gregory Baum, "The Response of a Theologian to A Secular Age," in Modern Theology 26 (2010): 363–81; 370. 22. Cf. Ola Sigurdson, "Beyond Secularism? Towards a Post-Secular Political Theology," in Modern Theology 26 (2010): 177–196; 191 f. 23. Some institutions like the University of Oslo have established separate programs for society and religion in order to address these issues. That is a good strategic move, although the recent challenges are not restricted to a separate program or field. They affect the scope and the rationality of all the theological sub-disciplines. 24. Ola Sigurdson has addressed a number of these questions from a Nordic perspective in: Det postsekulära tilståndet: Religion, modernitet, politik (Göteborg: Glänta, 2009). 25. In my opinion, neither in the form of a direct continuation nor as a "saving critique," like the one suggested by Trygve Wyller in: "Kallet til ikke å gjøre den andre til den samme: Dekonstruksjon og diskursteori som utfordring til luthersk kallsetikk," in TTK 2–3 (2004): 163–171. 26. Cf. Marius Timmann Mjaaland et al., "Introduction," in The Body (Mjaaland, Sigurdson and Thorgeirsdottir), 1–18. 27. See José Casanova, "The Secular and Secularisms," in Social Research 4 (2009): 1049–1066. 28. For a contemporary investigation of religious spaces, see Kim Knott, The Location of Religion: A Spatial Analysis (London: Equinox, 2005). 29. Cf. Dag Thorkildsen, "Stat og kirke i et historisk og nordisk perspektiv," NTT 2 (2003): 113–124. See also Hallgeir Elstad, Øyvind Norderval and Dag Thorkildsen: "The Limits of Ecclesiastical Reform in Norway," in The Dynamics of Religious Reform in Northern Europe 1780–1920 (vol. 2; ed. Joris van Eijnatten and Paula Yates; Leuven: Leuven University Press, 2010), 261–276. 30. See http://en.wikipedia.org/wiki/Jyllands-Posten_Muhammad_cartoons_controversy. Cited 28 June 2011. 31. Cf. also Talal Asad, "Reflections on Blasphemy," in Religion: Beyond a Concept (ed. Hent de Vries; New York: Fordham University Press, 2008), 580–609. The article is unfortunately a bit too apologetic to become really interesting when it discusses the conflict between Muslim and Secular/Christian conceptions of blasphemy. 32. Asad, Formations, 192. 33. Cf. http://www.aftenposten.no/amagasinet/article1347208.ece. Cited 18 June 2011.
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