A particular formation can be observed in the discourse of spiritual healing and complementary and alternative medicine (CAM). Explanations of the effectiveness of spiritual healing by medical doctors and psychologists sometimes include ideological and non-scientific conclusions and concepts, which are similar to but also different from New Age science on healing. With discourse analysis discursive nodes and strategies are identified in international medical and psychological research journals at the boundary of CAM, traditional medicine, and psychosomatics from the last decade. The article develops the category of secularism to describe these propositional formations and contributes to the larger debate of postsecular societies. Postsecularism not only puts public religion but also secularisms back on the agenda. This particular secularism in the field of spiritual healing is based on transfers of knowledge and practices between subareas of a functionally differentiated society: esoteric and scientific cultural models shift into medicine, and continue into the area of health care and healing. The article demonstrates how this secularism gathers around key concepts such as emergence, quantum physics, and physicalism, and is engaged in a permanent boundary work between conventional and alternative medicine, which is governed by the notion of holistic healing.
IntroductionThis article is a study of discursive formations in medicine (and to some extent also psychology) that explain spiritual healing. 1 The analyzed propositional figures are on the borders of the discipline of medicine, close to the non-empirical, and are outside the methodology adhered to in the academic discourse of the universities. While the concept of scientific knowledge has been narrowed down since the eighteenth century to mean the results of a natural science that proceeds methodically, logically, and empirically, 2 certain theological, metaphysical, or esoteric elements that were once excluded from mainstream scientific discourses and degraded to undercurrents are now coming back: this happens when holistic or existentialist explanations of the world are presented by scientists, or when religious actors use scientism as a strategy for plausibilizing and legitimizing claims, which (according to this new scientific understanding) are based on nonscientific premises. With our suggested category of secularism we want to contribute to the larger debate on postsecular societies. Postsecularism not only puts public religion but also secularisms back on the agenda. The idea behind this conceptualization of secularisms is the sociological theory of differentiated societies. Some secularisms occurred when formerly religious knowledge or responsibilities were taken over by new institutions, for instance, fire insurances instead of prayers to fire as protecting forces or juridical investigations on moral behavior instead of religious confessions about it. Beside these 'secularized secularisms' we propose 'secular secularisms.' By 'secular se...