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Habermas and Religion, by Craig Calhoun, Eduardo Mendieta, Jonathan VanAntwerpen
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To the surprise of many readers, Jürgen Habermas has recently made religion a major theme of his work. Emphasizing both religion's prominence in the contemporary public sphere and its potential contributions to critical thought, Habermas's engagement with religion has been controversial and exciting, putting much of his own work in fresh perspective and engaging key themes in philosophy, politics and social theory.
Habermas argues that the once widely accepted hypothesis of progressive secularization fails to account for the multiple trajectories of modernization in the contemporary world. He calls attention to the contemporary significance of "postmetaphysical" thought and "postsecular" consciousness - even in Western societies that have embraced a rationalistic understanding of public reason.
Habermas and Religion presents a series of original and sustained engagements with Habermas's writing on religion in the public sphere, featuring new work and critical reflections from leading philosophers, social and political theorists, and anthropologists. Contributors to the volume respond both to Habermas's ambitious and well-developed philosophical project and to his most recent work on religion. The book closes with an extended response from Habermas - itself a major statement from one of today's most important thinkers.
- Sales Rank: #1022956 in Books
- Published on: 2013-12-23
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x 1.42" w x 6.00" l, .0 pounds
- Binding: Paperback
- 340 pages
Review
"Essential reading for philosophers and sociologists of religion and generally for anyone concerned with religion and politics."
LSE Review of Books
"This groundbreaking book contains a number of penetrating and insightful essays on Habermas's recent work, and on the meaning of the secular and of postsecularism. It will undoubtedly take the debate on all these issues to a much more rigorous and fruitful level. A stellar collection, with papers of a very high quality."
Charles Taylor, Professor Emeritus, McGill University
"In 2001, shortly after 9/11, Jürgen Habermas's address 'Faith and Religion' attracted a great deal of attention. Until that time the topic of religion had not been a major concern in Habermas’s extensive oeuvre but he now began to speak of a postsecular age in which religion becomes a major topic in rethinking modernity and in meeting the challenge of religion in public life. This collection includes many of his most sophisticated interpreters and critics and Habermas, in his characteristic dialogical spirit, replies to each of his critics. Anyone seriously interested in the current state of the discussion about religion and public life will find this collection essential reading."
Richard J. Bernstein, New School for Social Research
"Jürgen Habermas has sometimes been called the pope of European secularism, but in recent years he has written frequently and appreciatively about religion without giving up his own position. This volume collects a number of very lively responses to these writings, many of them challenging Habermas in fairly sharp ways, and coming from those close to him, like Thomas McCarthy, and far from him, like John Milbank. The book ends with Habermas’s generous but firm response to his critics: altogether a most readable and thought-provoking book."
Robert Bellah, Professor Emeritus, University of California, Berkeley
About the Author
Craig Calhoun is Director of the London School of Economics and Political Science.
Eduardo Mendieta is an Associate Professor of Philosophy at SUNY Stony Brook.
Jonathan VanAntwerpen is Director of the Program on Religion and the Public Sphere at the Social Science Research Council, New York.
Most helpful customer reviews
1 of 1 people found the following review helpful.
The Secondary Literature on Habermas' Religious Turn
By Fred
Calhoun, Mendieta, and VanAntwerpen have collected several interesting papers addressing Habermas' concern with religion. Habermas had for years been addressing the turn to secularism and his interest in religion had turned some Habermasian scholars away. Much as his 'Future of Human Nature' was either misunderstood or misinterpreted, Habermas opinion on genetic counseling was not well received. Habermas understood that after 9/11 a clash of religions was occurring and that tolerance was an ambiguous if not derogatory term. His, 2002 'Religion and Rationality' seemed to clash with his earlier concern with law and normative rationality. In 2005, Habermas published 'Between Naturalism and Religion' where he took up the problem of reason and nature and religion and secularism. Also, in 2005, 'The Dialectics of Secularization' included a essay by Ratzinger on the 'Pre-Political Moral Foundation of a Free State' and an essay by Habermas which addressed Durkheimian interests in solidarity. Habermas had befriended Joseph Ratzinger who became Pope Benedict XVI but who became beseiged with the pederast scandals in the Church. His retirement was unusual for a Pope but did respond to modernity's need for a healthy and astute administrator familiar with the necessary administrative skills to handle this problem. So, interested scholar's may want to read between the lines to discern how other scholars are addressing this social and sexual problem in the light of Habermas' recent work.
0 of 0 people found the following review helpful.
14 commentators on Habermas' "post-secular" attentiveness to religion + Habermas' reply
By Darren Cronshaw
I turned to this as I am fascinated by the origins of “post-secular” thinking and Habermas’ growing attentiveness to the place of religion in society. No longer a sphere that social science and politics and philosophy can ignore, as religion experiences a certain “revitalization” and the secularization hypothesis prove untenable, and as concern rises over religious extremism (9/11), we need frameworks for understanding religion today. Intellectual/philosopher giant Jurgen Habermas has taken up this challenge in some of his more recent work. But how do we contextualise post-secular thinking to our challenges and contexts? What were the religious inspirations for modernity originally? What is our response to global religions and pluralism? What is the place of reason with respect to faith? How do we come to terms with our unjust collective past and the “unjust dead”? 14 commentators explore their response to Habermas and these questions and more, and finally Habermas to the critique of the chapters with 44 pages that show his ongoing development of thought and convictions.
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