World Crisis and Underdevelopment examines the impact of poverty and other global crises in generating forms of structural coercion that cause agential and societal underdevelopment. It draws from discourse ethics and recognition theory in criticizing injustices and pathologies associated with underdevelopment. Its scope is comprehensive, encompassing discussions about development science, philosophical anthropology, global migration, global capitalism and economic markets, human rights, international legal institutions, democratic politics and legitimation, world religions and secularization, and moral philosophy in its many varieties.

Noting the prevalence of a misguided suspicion towards tradition, as well as an overt misunderstanding of the very notion of tradition in certain academic circles, this essay seeks to outline some of the basic tenets of an alternative understanding of tradition, based on a ‘sociological’ reading of several major philosophical works. It does so by revisiting and synthesizing some well-known, highly influential conceptual arguments that, taken together, offer a compelling, comprehensive interpretation and understanding of tradition, which manages to avoid and (...) overcome the false dichotomies that have dominated social-scientific thought. The article offers three corresponding analogies that capture the complex nature of tradition: tradition as language, tradition as narrative, and tradition as horizon. It then goes on to discuss the main implications these analogies carry to our understanding of tradition. (shrink)

This article focuses on a religious structure that is intrinsic to the contemporary mechanisms that have enabled the global domination of economic power: faith in the market. Following Foucault’s transition from biopolitics to governmentality, this article articulates the mechanism that generates the ability for human beings to give shape and value to their lives. Through a reading of Schmitt and Hayek, as well as an updated reading of Weber’s thesis on the origin of capitalism, this article argues that we must (...) turn our attention to the Christian motifs that shape our contemporary understanding of the ‘economy’. (shrink)

This article explores the various uses or – according to some authors, such as the sociologist James Beckford – misuses of the term ‘postsecular’. The variations in its use are indeed so broad that the question is justified whether the terminology as such has much analytical value. The prominence of the ‘postsecular’ in present-day debates in my view primarily indicates the inability among scholars, intellectuals and religious interest groups to come to grips with what – for some at least – (...) is an unexpected presence and resurgence of religion in the public domains of presumably secular societies. The work of the cultural anthropologist Talal Asad shows that the secular does not preclude the religious. All kinds of religious arguments, organizations, and agents are very much present in modern ‘secular’ societies. From this perspective, the emergence of the ‘postsecular’ refers to very real phenomena, most importantly the intertwinement of the secular and the religious. For instance, religious actors do not accept the barriers of secular society and claim a role for religion in public and secular arenas. This insight could be one of the most important driving forces behind the popularity of the term ‘postsecular’ in recent years. (shrink)

This article deals with the concepts, processes, and antagonisms that are associated with the notion of postsecularity. In light of this article’s expanded interpretation of José Casanova on the secular and secularization, as well as thoughts on James A. Beckford’s take on public religions, five rubrics on the postsecular derived from critical theory and an understanding of ‘reflexive secularization’ are presented. This term focuses on secularization processes and how these practices unleash complementary as well as antagonistic tendencies, a confrontation of (...) normativities and specific social-empirical challenges. From this basis it is argued that social-empirical analysis should focus on non-naturalistic relations between individuals occupying structurally equivalent positions in narrative networks. A plurality of normativities are seriously considered as ideas circulating through social relations where the critical competence of the participants of such communication processes are provoked to subvert anything – including any normative positionality – as taken for granted. Moves towards the decolonization of the secular/postsecular dyad are emphasized, with ramifications for thinking about the urban, which point to the universal and authentic foundations of the human condition that are brought into play. (shrink)

Islamic education has been regarded as a thorn in the side of religious minority community integration into the nation state, and consequently to the expression of citizenship. Expressions of citizenship are associated with public participation while Islamic education is more readily associated with retreat and isolation of religious communities. At the same time the pervasiveness of religion in public life has led to calls for the post-secular—that is where religious communities are present in secular society. Habermas demonstrates that a public (...) which is literary constituted through critical rational communication is an effective means with which individuals can participate in the public sphere of modern society. Literary publics get constituted when three features are satisfied; writing, reading and discussing matters of common interest. The article considers the features of a literary public in relation to a review of some literature on the Deobandi education movement. The article argues that Islamic education at Deobandi institutions is able to constitute a literary public through the use of common texts in vernacular languages which are accessible to individuals who can then read and discuss them. The article suggests, then, that Islamic education within the Deobandi network of institutions opens up fascinating possibilities for expressing of post-secular citizenship requiring further research. (shrink)

In the first part of this paper we introduce some of the main ideas of two great philosophers of democracy – Richard Rorty and Luce Irigaray. We show that in a similar manner both deal with an ethical ideal of community to be imagined, and achieved in the future. In the second part of this paper we present two ideas about democracy as an ethical and spiritual community – i.e., democracy as it relates to the idea of the »child« and (...) democracy as shared atmosphere of »breath«. Finally, in the third part of this paper, we elaborate on the future of democracy in an eschatological sense, and argue, as Roberto Mangabeira Unger and Luce Irigaray would claim, that if democracy is related to the process of our own divinization, then it is precisely within this process that with our creativity, imagination, and love we indeed can become unlimited and infinite. (shrink)

In this article I explain the origin of the concept “postsecular”. I argue that such concept, spread by Jürgen Habermas since 2001, has its origin in the reformist Jewish thought from 70’s in the United States. In this context, the postsecular is drafted as a phase which Jewish Theology is experiencing as result of its contact with secular lifestyle. Such contact summons to a reflection on ethic values which secularization missed. I argue that some of the meanings of the current (...) concept of “postsecular”, which Habermas articulates, were already present in the first uses of such concept from Eugene B. Borowitz and Emil Fackenheim. Finally, I argue that it might be set up a correlation between the ethical origins of the postsecular and the Habermas’s as “awareness of what is missing”. (shrink)

Recent scholarship has drawn on Koselleck’s methods of conceptual history and his diagnosis of ‘crisis’ in modernity to make sense of 21st-century developments in political, social and economic life and thought. This review essay looks at two texts that, in different ways, test Koselleck’s ideas in challenging and innovative ways. Lara’s use of conceptual history to shed light on the debates over secularization demonstrates how concepts become central to struggles over the definition of politics – definitions which thereafter disclose the (...) possibilities and set the agenda for future political action. Roitman continues Koselleck’s interest in the concept of crisis and shows how conceptual history can be used to sharpen our awareness of undisclosed content and theoretical blind spots. Both show how conceptual history serves as a ‘semantic check’ on political concepts, demanding greater reflexivity and the setting of realistic political goals. (shrink)

I show how a notion of the political as emerging reality which does not derive from any other logic — as a phenomenon devoid of foundations, of predetermined elements — features in Habermas’s theory of society. There is certainly nothing obvious about such a claim, insofar as the political is conceived, across his entire oeuvre, in relation to the public sphere, which is presented as a social space in which the functions and properties he attributes to language in general are (...) made explicit and catalysed. It appears the public sphere coincides with the constitutive rules of universal pragmatics. More generally, the motif of the public sphere is bound up with topics which all curb the political “mode” — i.e., the validity attributed to political statements (1), the weight given, in myriad ways, to morality in the public sphere (2), and the concern to preserve science and complexity no matter what (3). I examine each one in turn, in order to demonstrate how, precisely, through the limits imposed on them, they enable us to grasp the specificity of the public sphere as political instance and, from this basis, identify a place for the political in Jürgen Habermas’s theory. (shrink)

For the purpose of clarity I offer an operational definition of Islamic thought which is Sunni-based. The public sphere is placed in the context of deliberative politics as an ethical frame in which the following elements are assumed: freedom, equality, reciprocity, reasoning, choice, fraternity and solidarity. Three Islamic models are identified: model, the Sufi/individualist model; model, shariah-legal-religious nationalism; and model, the ethical model. Model is taken to be the most relevant to the notion of deliberative politics. The implications of model (...) for the idea of individual, society and political authority are examined. The issue of translation proviso is then introduced in the context of examining the feasibility or otherwise for model to become a dominant Islamic discourse. Finally, I introduce the notion of ‘silence’ as potentially useful for the idea of religion and deliberative politics. (shrink)

The article explores Jacques Derrida’s view of the secular as the field of the socio-political. It focuses on his argument as to why religion and politics cannot be strictly separated as in the classical modern paradigm. By engaging Derrida’s later writings, this article shows that the secular domain cannot be purified of all faith and is best thought of as theologico-political, where ‘theologico-political’ indicates the interrelatedness and distinction between the theological and the political. The article’s central claim is that by (...) opening up to some form of the theological that is not reducible to traditional conceptions, and to a faith that is not necessarily religious, Derrida provides significant resources for understanding the secular today in more complex and critical ways than usual approaches offer. (shrink)

This article reflects on one potential relationship the anthropological study of religion might enjoy with a critical orientation to religion. To do so, I highlight a burgeoning dialog between anthropology and theology. Ultimately, I propose that a focus on religion and human flourishing provides one wavelength on which an anthropology–theology collaboration can thrive. I follow the observation that anthropologists and theologians are united by concern with shared problems. If human and social flourishing is one such problem, then what might a (...) collaborative configuration look like? The example I consider is how ethnographic evidence of religion in public life can be mobilized to advance prophetic theological critiques of injustice. (shrink)

This essay discusses the continued importance that religion holds in African life, not only in terms of numbers of believers, but also regarding the varieties of religious experience and its links with politics and the “public sphere(s)”. Coinciding with the wave of democratization and economic liberalization efforts since about 1990, a notable growth of the public presence of religion and its political referents in Africa has been witnessed; alongside “development”, religion will remain a hot issue in the future political trajectory (...) of the continent. Its renewed presence in public spheres has also led to new understandings of what religion means and how it figures into both “world-making” and identity politics. This will prolong the challenges associated with the role and status of religion in the “secular state model” found in most African countries. Can these states, while “besieged” by believers, maintain neutrality among diverse worldviews, and if so, how? The paper discusses these issues in a general manner with reference to African examples, some taken from fieldwork by the author, and makes a philosophical argument for the development of a new kind of “secular state” that can respect the religious commitments of African populations. (shrink)

The aim of my paper is to assess in a critical way the views presented by Graeme Smith in his book _A Short History of Secularism_ as well as in his paper _Talking to Ourselves: An Investigation into the Christian Ethics Inherent in Secularism_. According to Smith, secular Western societies are underpinned by Christian ethics. An example of a moral norm that – in Smith’s opinion – derives from medieval Christianity and shapes the moral condition of the members of contemporary (...) societies, is the concern about the poor. My criticism of Smith’s thesis is based on the distinction between moral norms and the ways of justifying them. Referring to this distinction, my objective is to show that certain norms which appear to be the same cannot be treated as identical due to the significant differences in their justification. (shrink)

Th e contemporary right to freedom of thought together with all its further declinations into freedom of speech, religion, conscience and expression, had one of its earliest historical recognitions at the end of the Wars of Religion with the Edict of Nantes (1598). In several respects one can saythat the right to freedom of thought is virtually “co-original” with the endof the Wars of Religion. Following this thought further, one might think that human rights defi ne the boundaries of our (...) social coexistence and are inextricably connected to the “fact” of cultural pluralism. (shrink)