La sécularisation en Italie: modèles abstraits et réalité (author : Casuscelli Giuseppe), paper published on the website of the Observatory of Religions and Secularism (http://www.o-re-la.org/) (original) (raw)

Notes for a general theory of secularisation

European Journal of Sociology, 1969

A General theory of secularisation is closer to realisation in the sociology of religion than might be expected, in spite of the field being poorly developed. However, the sociology of religion has the advantage of being able to draw in a synthesising manner on neighbouring areas which are more developed, and in so doing will be able in return to suggest broad schemata of interpretation for use in those fields, especially political sociology. No doubt the notion of a general theory of secularisation remains premature, but premature statements do elicit more precise or even alternative formulations incorporating and subsuming wider ranges of material. In any case what follows is less a complete statement of a general theory than a specification of some of its components. Yet in another sense it is a theory, since it could be reduced to sets of overarching propositions and their integrally related sub-propositions, with appropriate qualifications and marginal rubrics.

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 Insights of the sociological classics into the strained relationship between religion and modernity are regarded as no longer valid.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

Conclusion: A New Approach to Secularization

Springer eBooks, 2022

In the first chapter of this book, I picked up two ideas from Charles Taylor's A Secular Age and ran with them. The first idea was that analyses of secularization should be pitched on the level of unarticulated assumptions underpinning collective practices and technologies. This, I suggested, untethers the process of secularization from the question of people's conscious beliefs, articulated experiences, or preferred identity markers. The second idea was that secularity denotes a specific kind of time mediated on this level; in other words, that secularity is one kind of time that makes certain technological collective practices make sense. This untethers secularity from the concept of 'religion'. Contemporary historiographies of the secular are more or less stuck in a conceptual blind alley debating identity markers and religion's 'others'. In this book, I have tried to show that these two elements of Taylor's thesis, when pragmatically developed and combined with recent theoretical and historiographical turns, offer a possible way out. Of course, many historians are interested in the development of 'religion', or concerned with affirming certain groups' self-identification as 'secular' in the 'nonreligious' sense. I expect some of them might find the idea of removing these questions entirely from histories of secularization a little controversial. Of course, the ways that people articulate their experience of having 'beliefs' and 'non-beliefs' or being 'religious' or 'nonreligious' are important simply because so many are socially and politically

“Corripto Optimi Pessima Est”* Unpredictable Consequences Of Severe Secularism

This paper, is an intoductory study that suggests a contrasting perspective for social scientists who study the sociology of religion - particularly for those who engage in the study of secularisation. In regards to this topic, most evidently in our country, we may notice two different opinions emerging. One of these two standpoints suggests that by using examples from social life, we may say that our country is rapidly secularising. Despite using similar illustrations from social life however, the second viewpoint claims the opposite, saying that our country is growing in piety than secularity. When these discussions are taking place, a valid point may be overlooked. The main purpose of this paper is to bring light to this detail in order for it be argued too. For every social event that takes place, the idea that every effect causes a reaction is an undisputed truth. It raises the question, is there a reaction against secularism in the society? If there is, is this reaction going to be able to cause a social change and transformation? Or is it just a minority reaction? These are the kind of questions that should be answered. It is highly important for universalized secularisation theory defendants to study about anti-secularist groups and test the theory. It is essential to look at the propositions we will make in the final part of our paper from this perspective.

Secularization: An Academic Truism or a Dubious Hypothesis?

MFS: Modern Fiction Studies, 2008

Recent studies have been challenging and complicating our understanding of secularization, but most scholars assume that secularization is well underway. In this essay, I briefly examine the conflicting versions of secularization in three books. I ultimately try to show why it is naive to think that secularization has begun to take hold in the West. I specifically show how Nietzsche was fully aware of the fact that religion was becoming more dominant in the political sphere by the late nineteenth century and how he predicted that it would become horribly dangerous by the twentieth century. To clarify my point, I focus on the Nazis' version of Christianity, which Nietzsche defined with stunning precision.

Religion and Secularization

This article refers to the genesis, dimensions of secularization thesis. Research on this topic in the socialist countries is also mentioned.

Forces of Secularity in the Modern World

2018

Bibliographic information published by Die Deutsche Nationalbibliothek. Die Deutsche Nationalbibliothek lists this publication in the "Deutsche Nationalbibliografie"; detailed bibliographic data are available on the Internet at http://dnb.d-nb.de/.

Secularization between Faith and Reason

New German Critique, 2019

Take-down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim.