Religion in the Public Sphere

Habermas, Jürgen

doi:10.1111/j.1468-0378.2006.00241.x

Cited by 1,066 publications

(633 citation statements)

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“…On the other hand, mentioning "the secularization of a religious superstition" and the gods who are 'abandoned', definitely refers to the progressionist conception of "disenchanted world" (in Max Weber's (1989) terms) if not historical determinism itself. It seems that presently we could hardly rely on this conception, especially after so many scholarly debates on desecularization as well as post-secular society (see, e.g., Berger 1999;Habermas 2006;Karpov 2010;Gorski et al 2012). However, the very issue of how religion and conspiracy theory are related to each other (even if we approach both from the most radical constructionist positions) still deserves discussion.…”

Section: Introductionmentioning

confidence: 99%

The Beast Computer in Brussels: Religion, Conspiracy Theories, and Contemporary Legends in Post-Soviet Culture

Panchenko¹

2017

FEJF

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Conspiracy theory is a powerful explanatory model or a way of thinking, which influences many cultural forms and social processes across the contemporary world. Recent academic research into conspiracy theories provides a set of interpretations ranging from medicalization (social/political paranoids) to the concept of 'popular knowledge' as a specifically postmodern phenomenon. In modern and postmodern societies, conspiracy theories often motivate political action and social praxis, accompany the transformation of institutional and informational networks, and provoke moral panic and changes of identity. The paper deals with the role of conspiratorial motifs and themes in the formation and transmission of what is known as contemporary legend. The discussion of empirical data focuses on apocalyptic narratives about 'the Beast of Brussels'. Proceeding from the memetic approach in folklore studies as well as the concept of emotional communities, I try to show how and why present-day conspiracy theories and practices of conspiratorial hermeneutics are inspired by particular combinations of emotional, moral, and epistemological expectations.

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Section: Introductionmentioning

confidence: 99%

The Beast Computer in Brussels: Religion, Conspiracy Theories, and Contemporary Legends in Post-Soviet Culture

Panchenko¹

2017

FEJF

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“…Son, por lo tanto, una arena constituida por y para esferas públicas (Habermas, 1992) que operan como espacios de interacciones comunicativas y de expresión de sociabilidades pulsantes en la vida cotidiana de los contextos de exclusión social. Como una expresión de las interacciones simbólicas en el mundo del crimen, la apología opera en la adhesión de miembros a los comandos, que no son organizaciones formales, pero sí formaciones fluidas que se constituyen en procesos narrativos y prácticas interactivas cuyo conductor se establece en procesos de comunicación.…”

Section: Introductionunclassified

La apología del crimen: la comunicación de los comandos criminales en Brasil

Fernández

2015

CommSoc

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“…Both types, however, assume that secularism provides the best possibility for neutral and equitable public debate, as opposed to religious worldviews. It is this assumption that contributes to the entanglement of secularism with liberal political philosophy and the pursuit of public reason (for detailed discussions of this relationship, see Eberle, 2002;Habermas, 2006;Rawls, 1999;Wilson, 2012).…”

Section: Secularism and Its Discontentsmentioning

confidence: 99%

‘Power Differences’ and ‘the Power of Difference’: The Dominance of Secularism as Ontological Injustice

Wilson

2017

Globalizations

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Recent religious studies and international relations scholarship has highlighted secularism as a critical element in dominant modes of identity, power, and exclusion in global politics. Yet, the implications of these insights for global justice theory and practice have rarely been considered. This article suggests that the current dominance of secularism within global justice theory and practice risks undermining the global justice project. Specifically, I argue that secularism's dominance constitutes an ontological injustice, where both alternative non-secular visions of the world and visions of alternative non-secular worlds are subordinated to secular ontologies. However, this argument raises a crucial question: if, despite secularism's claim to neutrality and universality, the dominance of secular ontologies contributes to rather than ameliorates injustice, the question that remains is: what are the alternatives? The article concludes by exploring some preliminary responses to this question.

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Religion in the Public Sphere

Abstract: Jü rgen Habermas 1Religious traditions and communities of faith have gained a new, hitherto unexpected political importance since the epochmaking change of 1989-90.

Cited by 1,066 publications

References 12 publications

The Beast Computer in Brussels: Religion, Conspiracy Theories, and Contemporary Legends in Post-Soviet Culture

The Beast Computer in Brussels: Religion, Conspiracy Theories, and Contemporary Legends in Post-Soviet Culture

La apología del crimen: la comunicación de los comandos criminales en Brasil

‘Power Differences’ and ‘the Power of Difference’: The Dominance of Secularism as Ontological Injustice

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