Salvaging and secularizing the semantic contents of religion: the limitations of Habermas’s postmetaphysical proposal

The article considers Jürgen Habermas’s views on the relationship between postmetaphysical philosophy and religion. It outlines Habermas’s shift from his earlier, apparently dismissive attitude towards religion to his presently more receptive stance. This more receptive stance is evident in his recent emphasis on critical engagement with the semantic contents of religion and may be characterized by two interrelated theses: (a) the view that religious contributions should be included in political deliberations in the informally organized public spheres of contemporary democracies, though translated into a secular language for the purposes of legislation and formal decision making and (b) the view that postmetaphysical philosophy should seek to salvage the semantic contents of religious traditions in order to supply the evocative images, exemplary figures, and inspirational narratives it needs for its social and political projects. With regard to (a), it argues that the translation requirement impairs the political autonomy of religious believers and other metaphysically inclined citizens, suggesting that this difficulty could be alleviated by making a distinction between epistemologically authoritarian and non-authoritarian religious beliefs. With regard to (b), it argues that the salvaging operation is not as straightforward as Habermas seems to suppose and that social and political philosophy may not be able to tap the semantic power of religious traditions without relying on metaphysical assumptions; it concludes that, here, too, a distinction between authoritarian and non-authoritarian approaches to knowledge and validity may be useful.     

The Limits of Learning: Habermas' Social Theory and Religion

Habermas' view that contemporary philosophy and social theory can learn from religious traditions calls for closer consideration. He is correct to hold that religious traditions constitute a reservoir of potentially important meanings that can be critically appropriated without emptying them of their motivating and inspirational power. However, contrary to what he implies, his theory allows for learning from religion only to a very limited degree. This is due to two core elements of his conceptual framework, both of which are key features of his account of postmetaphysical thinking. The first is the requirement of ethical agnosticism; this requires philosophy and social theory to refrain from offering guidance on questions of the good life. The second is his language‐immanent conception of truth in the domain of practical reason; this follows from his rejection of any source of validity beyond human communication in this domain. I make the case for a more robust account of learning from religious traditions and metaphysical worldviews, arguing that for this purpose Habermas must modify his requirement of ethical agnosticism and relinquish his language‐immanent conception of truth.     

Pedagogies of piety: Comparing young observant Muslims and Christians in the Netherlands

In this article, I compare the active religious engagement found among many of today's young Dutch Muslims and Christians. I show that such comparison requires a move beyond the separate frameworks through which these groups are commonly perceived, found both in widely shared public discourses (‘allochthons’ versus ‘autochthons’) and in academic research (minority studies versus the sociology of religion). In their stead, this comparative analysis examines in what ways both groups give shape to observant religious practice in the shared context of contemporary Dutch society. Based on ethnographic fieldwork, I show that young Christians as well as Muslims participate in social settings of religious pedagogy, where they are encouraged to attain, sustain and improve personal piety in today's pluralist Dutch society. Such social participation does not preclude, but rather comes together with a strong emphasis on reflexivity and authenticity.     

Making Space for a Dialogical Notion of Religious Subjects: A Critical Discussion From the Perspective of Postsecularity and Religious Change in the West

In this article I address some topical themes from the ongoing discussion on contemporary religious change in the West and how it poses conceptual challenges to the study of religion. The academic discussion on religious change is vast and my observations are, of course, by necessity limited to my particular interest and argument in this article. On the one hand, I draw on some of the literature that has evolved within and around the concept of postsecularity and, on the other, on more general literature on contemporary religious change. Based on some selected observations, I underline the need to critically rethink how we conceptualize both religion and religious subjects. In my view, current research fosters a greater attentiveness of complexity with regard to religion, but simultaneously it requires us to take seriously a dialogical notion of religious subjects that provides a conceptual account of a subject constituted by being located within and emerging through ongoing social process. This dialogical notion provides a better tool for how current social and cultural reconfigurations of religion are simultaneously played out as a diversity of identities that challenge received categories, such as the religious and the secular.     

Mathematics and the definitions of religion

In 2014, I published a proposal for a definition of “religion”. My goal was to offer a definition of this contentious term that would include Buddhism, Daoism, and other non-theistic forms of life widely considered religions in the contemporary world. That proposal suggested necessary and sufficient conditions for treating a form of life as a religious one. It was critiqued as too broad, however, on the grounds that it would include the study of math as a religion. How can one include forms of life based on non-theistic realities without including math? In this paper, I show the flaw in the previous definition and the weaknesses of two attempts to evade that flaw, before recommending a shift, first, to a Wittgenstein-inspired polythetic definition of “religion” and, second, to a certain kind of polythetic definition that I call “anchored”.     

Discussing the Bangladesh Rifles (BDR) rebellion: non-Islamist women and religious revival in urban Bangladesh

This article explores the piety/politics nexus by asking what it means when educated, urban Bangladeshi women who are embracing religion anew claim that their pursuit of piety, and the learning circles that inspire it, are apolitical. I explain this self-proclaimed apolitical stance through women’s own accounts of why and how they maintain political neutrality. The article demonstrates that organizers of many Islamic discussion circles in Dhaka consciously strive to attain a certain political neutrality, while allowing whoever is interested to attend, irrespective of the latter’s political affinities. This decision stems from an understanding of the lack of trust that accompanies organized religion in Bangladesh, and its alliance, in the national imaginary, with the explicit political agenda of the Jama’at-i Islami. The article provides an account of different discussion circle members’ varied articulation of political neutrality and how they draw from different ideas and discourses about being publicly religious in their molding of the ideal, pious, Bangladeshi woman. To exemplify the pious self-fashioning of urban, educated, Bangladeshi women, I will recount the ways in which several women discussed the March 2009 Bangladesh Rifles mutiny—a highly politically charged event. Women’s accounts of the mutiny serve to unify lesson attendees around the cultivation of piety. Contestations over national politics and political affinities are made secondary, as women focus on giving an ethical bend to the deeply personal, subjective and gendered experiences of being educated and upwardly-mobile in present day urban Bangladesh.     

Missions without missionaries: the social dimension of church growth in Muslim Java,Indonesia

We live in a world where religion is not confined to the private sphere and where faith-based acts, from Qur'an burning to terrorist activities, affront not only believers but also non-believers. Indonesia, where moderate Islam has long enjoyed its compatibility with other religions, has recently emerged as a hot spot of Muslim–Christian violence. In order to examine the social face of faith in ‘unfavourable’ circumstances, this article analyses church growth in Muslim Java by addressing the sociological issues related to what makes a church strong. Through an empirical investigation into the Java Christian Church, the article demonstrates that a church manages to establish a firm foothold in a Muslim society by developing the porosity of the religious frontier at the organizational level.     

Religion and social action in a city of posts

This article explores the ramifications of religious engagement in social action initiatives in ethnically and religiously plural urban environments in the UK. In particular, it explores this engagement through a series of inter-related analytical frames, which explain the trajectory and political significance of religiously inflected social action in different ways, before examining specific initiatives in localised context. Behind this approach is the recognition of the need to situate religion in complex contexts, resisting its cross-cultural and trans-historical claims, and of the ways in which religion is deployed as a specific mode of both domination and resistance. The author argues that the pluralism of the contemporary city has critical implications for understanding contemporary religion and social action, both in terms of the range of organisations involved and in terms of the negotiation of difference which is an everyday facet of multicultural urban living. The spaces of engagement opened up by these contemporary contexts allow for the development of new ways of conceptualising religion and new potentialities for the role of religion in the developing politics of living in the city.     

Piety among Tablīghī women

Islamic piety in Muslim women has been on the rise in the last three decades around the world. Much of it involves formerly nominal Muslim women becoming observant of Islamic rules, rituals and practices and taking their faith seriously. For these women, it is a journey of spiritual elevation. It is a new endeavour of Islamic awakening and self discovery. All this is occurring in an era characterized by a modernity which claims, among other things, that religion is the basis for women’s oppression in society. Thus, western and western-educated scholars and feminist theorists have argued for the “unveiling” of Muslim women as part of the process of weakening the hold of Islam and allowing women to become free thinking, liberal and independent. This article is an attempt to explore the continuous growth of Islamic piety in Muslim women around the world. Using the Tablīgh Jamā‘at in Australia as a case study, the article seeks to understand the role of Islamic piety in Muslim women. The article argues that Islamic piety in Muslim women is an attempt by Muslim women to find a religious response to modernity.     

Civil Religion and the Invention of Tradition: The Festival of Saint Ansano in Siena

Every December, in the Italian city of Siena, the civil and religious authorities celebrate the festival of Saint Ansano, an early Christian martyr who became one of the city's first patron saints. Although based upon long-established rituals for the liturgical feast of Saint Ansano, the contemporary celebration of this festival was ‘invented’ as recently as 1968 and represents a striking example of the ‘invention of tradition’ in a contemporary ‘civil religion’. The article examines the origins of the modern and contemporary festival of Saint Ansano, tracing its history and significance for Sienese civil religion from the late 1960s until 2003—the year in which the 1700th anniversary of Ansano's martyrdom was celebrated in Siena. The article concludes by reflecting on the significance of this festival both for the concept of ‘the invention of tradition’ and for the nature of ‘civil religion’ in contemporary Siena.     

The institutional evolution of religion: innovation and entrepreneurship in ancient Israel

In light of contemporary advances and in an effort to supplement and add to the vibrant discourse surrounding the evolution of religion, a distinctly sociological theory that returns to and pushes forward the insights of Durkheim and Weber is offered. The unit of evolution is the institutional sphere, or the macro-level structural and cultural sphere of religious action, exchange, and communication; and evolution is the process by which religious entrepreneurs are able to secure material and symbolic independence vis-à-vis other strata and, thereby, carve out an autonomous religious institution to reproduce their symbolic, normative, and organizational innovations. To illustrate the way this sociological theory of institutional evolution works, and how it accounts for multi-linear evolutionary paths, while considering contingencies, the evolution of the Ancient Israelite religion from the late 8th century BCE to the end of the Exile in the late 6th century BCE is examined.     

The White Cross in Muslim Java: Muslim–Christian Politics in the Javanese City of Salatiga

The interplay of religion and politics has been a consistent theme within the literature of political radicalism and religious violence in the contemporary Muslim world. Indonesia, which has long paraded its multi-layered history of religions, recently emerged as one of the main sites of Muslim–Christian violence. The religious volatility that has characterized Indonesia over the past decade has, however, left variations in vitality between faith-based organizations under-researched. In order to examine how the Christian churches undergird their institutions in the world's largest Muslim country, this article takes as its case study Salib Putih (White Cross) in the Javanese city of Salatiga and traces how a legal issue comes to transcend the boundary between religion and politics at local and national levels.     

BEFORE THE ORIGINAL POSITION: The Neo-Orthodox Theology of the Young John Rawls

This paper examines a remarkable document that has escaped critical attention within the vast literature on John Rawls, religion, and liberalism: Rawls's undergraduate thesis, “A Brief Inquiry into the Meaning of Sin and Faith: An Interpretation Based on the Concept of Community” (1942). The thesis shows the extent to which a once regnant version of Protestant theology has retreated into seminaries and divinity schools where it now also meets resistance. Ironically, the young Rawls rejected social contract liberalism for reasons that anticipate many of the claims later made against him by secular and religious critics. The thesis and Rawls's late unpublished remarks on religion and World War II offer a new dimension to his intellectual biography. They show the significance of his humanist response to the moral impossibility of political theology. Moreover, they also reveal a kind of Rawlsian piety marginalized by contemporary debates over religion and liberalism.     

The Passion as ludic practice—understanding public ritual performances in late modern society: a case study from the Netherlands

This article offers the case study of a contemporary mediatized Christian passion event that takes place annually in the public sphere in the Netherlands. Contributing to debates in various studies of religion regarding religious change in late modern societies, the authors propose the concept of ‘play’ that, although not a new concept to the study of religion or ritual, is well suited to investigate religious ritual in a liquid modern world that is characterized by, as scholars state, a global ludification of culture. Play helps to explain that and in what ways a mediatized event like The Passion in a digital media culture opens a ludic space for many people, where their hermeneutical faculty to deal with the sacred is activated. This can resolve the paradox that, in a still secularizing country like the Netherlands, a ritual on the suffering and death of Jesus Christ can be so popular.     

Constructive Dialogical Pluralism: A Context of Interreligious Relations

This article presents current philosophical reflections on religious diversity and concomitant attitudes towards the interreligious situation. The motive behind this presentation is to show that in order to deal more efficiently with the phenomenon of religious plurality, there is a need for a development of the philosophy of religion, where new perspectives are opened up and explored. The very concept of religion as a belief system is put into question, since it has caused philosophical reflections on religious diversity to be confined to certain metaphysical and epistemological concerns. Instead of focusing on the noun ‘religion’, the article suggests a way to understand the adjective ‘religious’ and view religious plurality as a plurality of ways of being religious. This opens up a certain context of interreligious relations and interreligious dialogue, where this very dialogue itself can contribute to the development of philosophical tools, concepts and categories for dealing with the fact of plurality. I call this context constructive dialogical pluralism.     

Religion, personality, and aging: a life span perspective

A life span model of development provides the framework for examining the relation between religion and personality in aging persons. This article emphasizes the interplay of constancy and change in adult religious life. Important contextual factors that influence religion and personality are noted. A discussion of generativity and ego integrity shows how the maturing personality can embrace religiously motivated acts of justice and mercy as well as a deepening of spiritual life. Also discussed are the ways religion encourages generativity and ego integrative processes. The article concludes with suggestions for future studies of religion, personality, and aging utilizing a life span model of development.     

Beyond the Conflict: Religion in the Public Sphere and Deliberative Democracy

Traditionally, liberals have confined religion to the sphere of the ‘private’ or ‘non-political’. However, recent debates over the place of religious symbols in public spaces, state financing of faith schools, and tax relief for religious organisations suggest that this distinction is not particularly useful in easing the tension between liberal commitments to equality on the one hand, and freedom of religion on the other. This article deals with one aspect of this debate, which concerns whether members of religious communities should receive exemptions from regulations that place a distinctively heavy burden on them. Drawing on Habermas’ understanding of churches as ‘communities of interpretation’, we explore possible alternatives to both the ‘rule-and-exemption’ approach and the ‘neutralist’ approach. Our proposal rests on the idea of mutual learning between secular and religious perspectives. On this interpretation, what is required is (i) the generation and maintenance of public spaces in which there could be discussion and dialogue about particular cases, and (ii) evaluation of whether the basic conditions of moral discourse are present in these spaces. Thus deliberation becomes a touchstone for the building of a shared democratic ethos.     

Neither public nor private religion: the Russian Orthodox Church in the public sphere of contemporary Russia

Cross-country comparative studies of religion (e.g. the Religion Monitor) do not cover some important issues regarding the religious situation in Russia. The problem of contemporary Russian religiosity is beyond individual religiosity or religiosity as a spiritual phenomenon. In Russia—one of the countries which experienced Communism as a period of enforced secularization, there are very few people who have had any religious socialization or who have the experience of belonging to the Christian Church or to any religion. The main point of this article is that what is happening with religion in post-Soviet Russia cannot be adequately explained by the concept of ‘public religion’ and the dichotomy of public vs. private religion, due to the practices of private religion manifesting at a very low level among the Russian population, despite the fact that a large number of Russians consider themselves to be Orthodox Christians. However, the representation of the Church in the public sphere has little to do with what concerns Russians who are in some way involved in parishes. As an alternative tool we propose to describe the religiosity of Russians through the methods of network analysis. Results of a content analysis of contemporary Russian and Soviet media, survey data of the Russian population, and data obtained in a network analysis of parishes of the Russian Orthodox Church are used for substantiating this conclusion.     

Religions in Europe

The breakdown of European society is changing rapidly, particularly in the field of religion. Culture is of vital importance to the presence of religion in all nations. Religions also have exerted a certain degree of political power, thus influencing the economy and other related spheres of life.The different religions in Europe exhibit a variety of attitudes towards religious pluralism. The religious differences between Western and Eastern Europe depend mainly on issues of national identity related to religious adherence.This essay provides an overview of religion and politics, or Church and state, in Europe. It will conclude with some reflections about possible future developments within religious traditions in Europe. New religious communities and religious organisations are reaching different parts of Europe, sometimes very far from their place of origin. Christianity (Catholicism, Orthodoxy, and Protestantism) is the most widespread religion in contemporary Europe. Catholic religion is well diffused in Europe, but there are substantial differences in belief, behaviour and practice within different Catholic communities. There are various branches of Orthodoxy in Europe, such as the distinct autocephalous churches. In general Orthodox religion is closely aligned with national culture. Islam is also present in Western countries, and its impact is evident.     

Locating Religion in the Context of Charitable Food Assistance: An Ethnographic Study of Food Banks in a Finnish City

This article explores how, for whom, and to what extent religion is part of the reality that people enter into as they seek food assistance from a religious organization. Drawing from an ethnographic study of food assistance places in a Finnish city and applying Lefebvre’s spatial triad as a theoretical approach, the article describes the role of religion in the perceived, conceived, and lived space of charitable food provision in a secular Nordic welfare state. The findings show how the role of religion in the context of food assistance is subject to particular contexts and that this role is socially produced in the practices of the food banks, in the goals of the food providers, and in the lived experiences of the food recipients. The findings suggest that charitable food assistance is a social space where divergent readings of space as either religious or secular are potentially contested. The study provides a novel approach to understanding food assistance with its interconnections with religion and poses further questions for policy development, for religious organizations engaged in charitable food provision, and for future research.