Publication

Introduction: Secularities, Religiosities, and Subjectivities

Mapril, J., Blanes, R., Giumbelli, E. & Wilson, E. K., 1-Jan-2017, Secularisms in a Postsecular Age?: Religiosities and Subjectivities in Comparative Perspective. Mapril, J., Blanes, R., Giumbelli, E. & Wilson, E. K. (eds.). Springer International Publishing, p. 1-16 16 p.

Research output: Chapter in Book/Report/Conference proceedingForeword/postscriptAcademic

APA

Mapril, J., Blanes, R., Giumbelli, E., & Wilson, E. K. (2017). Introduction: Secularities, Religiosities, and Subjectivities. In J. Mapril, R. Blanes, E. Giumbelli, & E. K. Wilson (Eds.), Secularisms in a Postsecular Age?: Religiosities and Subjectivities in Comparative Perspective (pp. 1-16). Springer International Publishing. https://doi.org/10.1007/978-3-319-43726-2_1

Author

Mapril, José ; Blanes, Ruy ; Giumbelli, Emerson ; Wilson, Erin K. / Introduction: Secularities, Religiosities, and Subjectivities. Secularisms in a Postsecular Age?: Religiosities and Subjectivities in Comparative Perspective. editor / José Mapril ; Ruy Blanes ; Emerson Giumbelli ; Erin K. Wilson. Springer International Publishing, 2017. pp. 1-16

Harvard

Mapril, J, Blanes, R, Giumbelli, E & Wilson, EK 2017, Introduction: Secularities, Religiosities, and Subjectivities. in J Mapril, R Blanes, E Giumbelli & EK Wilson (eds), Secularisms in a Postsecular Age?: Religiosities and Subjectivities in Comparative Perspective. Springer International Publishing, pp. 1-16. https://doi.org/10.1007/978-3-319-43726-2_1

Standard

Introduction: Secularities, Religiosities, and Subjectivities. / Mapril, José; Blanes, Ruy; Giumbelli, Emerson; Wilson, Erin K.

Secularisms in a Postsecular Age?: Religiosities and Subjectivities in Comparative Perspective. ed. / José Mapril; Ruy Blanes; Emerson Giumbelli; Erin K. Wilson. Springer International Publishing, 2017. p. 1-16.

Research output: Chapter in Book/Report/Conference proceedingForeword/postscriptAcademic

Vancouver

Mapril J, Blanes R, Giumbelli E, Wilson EK. Introduction: Secularities, Religiosities, and Subjectivities. In Mapril J, Blanes R, Giumbelli E, Wilson EK, editors, Secularisms in a Postsecular Age?: Religiosities and Subjectivities in Comparative Perspective. Springer International Publishing. 2017. p. 1-16 https://doi.org/10.1007/978-3-319-43726-2_1


BibTeX

@inbook{52c11394e8ba4663b95f31f483f31e1c,
title = "Introduction: Secularities, Religiosities, and Subjectivities",
abstract = "What has become of secularism following the so-called postsecular turn? As a consequence of the demise of modern twentieth-century secularization theory (as per Peter Berger{\textquoteright}s {\textquoteleft}sacred canopy{\textquoteright}), we live in an interesting intellectual moment in which the so-called postsecular (understood descriptively rather than theoretically, see, e.g., Habermas 2008; Mavelli and Petito 2012; Wilson 2012; Rosati 2015) coexists with the secular, which in turn has become pluralized and historicized (see, e.g., Taylor 2007; Agrama 2012; Burchardt and Wohlrab-Sahr 2013). On the other hand, if, as Habermas argues, the secularist paradigm has learned to cohabitate with the religious, we also witness the conflictual anti-religious stance of {\textquoteleft}new atheist{\textquoteright} movements, which claim a {\textquoteleft}scientific{\textquoteright} argument for the removal of the religious from the public sphere (see Oustinova-Stjepanovic and Blanes 2015). This cohabitation of the secular and the postsecular is revealed, as the new atheism example above shows, mainly through political dialectical processes (see also Jakobsen and Pellegrini 2008; Sullivan et al. 2015). This in turn makes us, editors of this volume, feel that (1) those political statements overshadow the subjective and inter-subjective dimensions of secularity, making it difficult to pinpoint concrete sites, agents, and objects of expression; and (2) for that same reason, they tend to obscure rather than illuminate the pragmatics and empirical dimensions of secularism. We argue that one such move toward the concrete and the subjective will allow us to know more about the plural, heterogeneous, and processual character of the secular/religious conundrum, and thus move beyond the monolithic, immobilized configurations that often flourish in the public sphere.",
author = "Jos{\'e} Mapril and Ruy Blanes and Emerson Giumbelli and Wilson, {Erin K.}",
year = "2017",
month = jan,
day = "1",
doi = "10.1007/978-3-319-43726-2_1",
language = "English",
isbn = "9783319437255",
pages = "1--16",
editor = "Mapril, {Jos{\'e} } and Blanes, {Ruy } and Giumbelli, {Emerson } and Wilson, {Erin K. }",
booktitle = "Secularisms in a Postsecular Age?",
publisher = "Springer International Publishing",

}

RIS

TY - CHAP

T1 - Introduction: Secularities, Religiosities, and Subjectivities

AU - Mapril, José

AU - Blanes, Ruy

AU - Giumbelli, Emerson

AU - Wilson, Erin K.

PY - 2017/1/1

Y1 - 2017/1/1

N2 - What has become of secularism following the so-called postsecular turn? As a consequence of the demise of modern twentieth-century secularization theory (as per Peter Berger’s ‘sacred canopy’), we live in an interesting intellectual moment in which the so-called postsecular (understood descriptively rather than theoretically, see, e.g., Habermas 2008; Mavelli and Petito 2012; Wilson 2012; Rosati 2015) coexists with the secular, which in turn has become pluralized and historicized (see, e.g., Taylor 2007; Agrama 2012; Burchardt and Wohlrab-Sahr 2013). On the other hand, if, as Habermas argues, the secularist paradigm has learned to cohabitate with the religious, we also witness the conflictual anti-religious stance of ‘new atheist’ movements, which claim a ‘scientific’ argument for the removal of the religious from the public sphere (see Oustinova-Stjepanovic and Blanes 2015). This cohabitation of the secular and the postsecular is revealed, as the new atheism example above shows, mainly through political dialectical processes (see also Jakobsen and Pellegrini 2008; Sullivan et al. 2015). This in turn makes us, editors of this volume, feel that (1) those political statements overshadow the subjective and inter-subjective dimensions of secularity, making it difficult to pinpoint concrete sites, agents, and objects of expression; and (2) for that same reason, they tend to obscure rather than illuminate the pragmatics and empirical dimensions of secularism. We argue that one such move toward the concrete and the subjective will allow us to know more about the plural, heterogeneous, and processual character of the secular/religious conundrum, and thus move beyond the monolithic, immobilized configurations that often flourish in the public sphere.

AB - What has become of secularism following the so-called postsecular turn? As a consequence of the demise of modern twentieth-century secularization theory (as per Peter Berger’s ‘sacred canopy’), we live in an interesting intellectual moment in which the so-called postsecular (understood descriptively rather than theoretically, see, e.g., Habermas 2008; Mavelli and Petito 2012; Wilson 2012; Rosati 2015) coexists with the secular, which in turn has become pluralized and historicized (see, e.g., Taylor 2007; Agrama 2012; Burchardt and Wohlrab-Sahr 2013). On the other hand, if, as Habermas argues, the secularist paradigm has learned to cohabitate with the religious, we also witness the conflictual anti-religious stance of ‘new atheist’ movements, which claim a ‘scientific’ argument for the removal of the religious from the public sphere (see Oustinova-Stjepanovic and Blanes 2015). This cohabitation of the secular and the postsecular is revealed, as the new atheism example above shows, mainly through political dialectical processes (see also Jakobsen and Pellegrini 2008; Sullivan et al. 2015). This in turn makes us, editors of this volume, feel that (1) those political statements overshadow the subjective and inter-subjective dimensions of secularity, making it difficult to pinpoint concrete sites, agents, and objects of expression; and (2) for that same reason, they tend to obscure rather than illuminate the pragmatics and empirical dimensions of secularism. We argue that one such move toward the concrete and the subjective will allow us to know more about the plural, heterogeneous, and processual character of the secular/religious conundrum, and thus move beyond the monolithic, immobilized configurations that often flourish in the public sphere.

UR - http://www.scopus.com/inward/record.url?scp=85019831416&partnerID=8YFLogxK

U2 - 10.1007/978-3-319-43726-2_1

DO - 10.1007/978-3-319-43726-2_1

M3 - Foreword/postscript

AN - SCOPUS:85019831416

SN - 9783319437255

SP - 1

EP - 16

BT - Secularisms in a Postsecular Age?

A2 - Mapril, José

A2 - Blanes, Ruy

A2 - Giumbelli, Emerson

A2 - Wilson, Erin K.

PB - Springer International Publishing

ER -

ID: 108294931