Modern Chinese Religion II: 1850-2015, Vincent GOOSSAERT, Jan KIELY & John LAGERWEY (eds.). Leiden: Brill, 2015 (2 vols., 1103 p.). (original) (raw)

Hovorun, Cyril. “Category of Values in Taxonomy of Secularly,” Beijing, 2015: 280-97

Theories on secularisation of society constitute an important framework for the category of values. In my presentation, I briefly outline these theories and try to locate the category of values in the taxonomy of secularisms. The process of secularisation has become a subject of scholarly scrutiny since Max Weber. A bunch of theories of secularisation have been developed, which I would present in accordance with the following dynamics of the secularisation processes: 1) radical secularism, which contemplates eventual disappearance of religion; 2) moderate secularism, which envisages isolation of religion from society; 3) self-secularisation of religion; 4) reduction of religion to values, which constitute secular projections of religion to society; 5) turning the transcendence of religion to 'this world's' values; 6) anti-secularism; 7) struggle between secular and non-secular worldviews; 8) post-secularism, which offers communicative models of peaceful co-existence of the antagonistic worldviews; 9) re-configuration of the relationship between religion and society. These paradigms form a dialectical process, which departs from the thesis of secularism, then passes to the anti-thesis of anti-secularism, and eventually arrives at two possible interpretations of the modus vivendi of religion and modern society. One is re-adoption of the traditional religious patterns by the modern society (post-secularism). The other option contemplates secularisation as reconfiguration of the traditional patterns of relationship between religion and society. It advocates for new patterns that emerge from such restructuring. 份值的世俗分美 摘要：世俗化作為政治汰教會分高，和／或反之亦然，是理解份值范疇的矢鍵。 在我的演併中，我將列舉有美世俗fl題的自代理論并且在這些理論中討份值進行定位。 八馬克斯·市伯升始，世俗主文便成力了學木研究的主題。大量的世俗化理論被 提出，它們被馱不同的方法分奕。在我的演講中，我將這些理論以符合如下功惑世俗化理論 的方式進行呈現： 1)激進的世俗主文，它詼為教合將最終消亡； 2)溫和的世俗主文，它詼力立該將教會勻世俗生活相分高； 3）教會的自身世俗化； 4)討社會來說，份值是教會的世俗反映； 5)將教會超越輪變力“現世”份值； 6）反世俗主文； 7）在世俗和非世俗之向的斗爭； 8)后世俗主文，它主張討立世界現之同和平共她的交往模式； 9）教會勻社會失系的重新配置。 這些模式形成了一令辦征的這程，它汰世俗主父的主題出友，經這反世俗主文的 反題，最終到達兩神可能的綜合模式。一神現魚主張在占今社會重新釆用倩統的教會模式（后 世俗主文）。另一神現盧伏為世俗化是教會勻社會的倩統矢系的重枸，它主張重枸新的模式， 這種新模式座該被社會勻教會共同詼可、共同尊重。

Varieties of Secularization Theories and Their Indispensable Core

In the social sciences, a new discourse on religion in modern societies has established itself. It is no longer the master narrative that religion is waning in significance that dominates the perspectives in the social sciences. The new key words are “deprivatization of the religious” (Jose Casanova), “return of the gods” (Friedrich Wilhelm Graf), “re- ´ enchantment of the world” (Ulrich Beck)—or, quite simply, desecularization (Peter L. Berger). Insights of the sociological classics into the strained relationship between religion and modernity are regarded as no longer valid. Instead of speaking of the decline of religion in modern societies, of a strict contrast between modernity and tradition, scholars nowadays emphasize the blurring boundaries between tradition and modernity and the resurgence of religion in modern societies. Obviously, the logic of reversal governs this new way of thinking: Criticizing the secularization theory has become a new master narrative itself and often has a great deal to do with scaremongering. That’s why what is required first is as precise a reconstruction as possible of what secularization theory is actually saying. The article in its first part provides a reconstruction of the propositional content of secularization theory. The second step will then be to elaborate the various meanings of the concept of secularization. The third part finally deals with the criticisms of secularization theory and discusses the extent to which they are justified or not. Keywords: causal mechanisms, modernity, religion, secularization, social differentiation