Post-Secularism, Secular Theology, and the Names of the Real
This article disputes the common view of religious and secular as oppositional terms. Our contemporary world is post-secularist, because secularism is a modern ideology that imagines a strict separation of the religious and the political, where religion becomes a purely private affair. This situatio...
Auteur principal: | |
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Type de support: | Électronique Article |
Langue: | Anglais |
Vérifier la disponibilité: | HBZ Gateway |
Journals Online & Print: | |
Fernleihe: | Fernleihe für die Fachinformationsdienste |
Publié: |
Wiley-Blackwell
[2015]
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Dans: |
Dialog
Année: 2015, Volume: 54, Numéro: 4, Pages: 317-326 |
Classifications IxTheo: | AB Philosophie de la religion AD Sociologie des religions CG Christianisme et politique FA Théologie NBC Dieu |
Sujets non-standardisés: | B
Jacques Lacan
B secular theology B Gilles Deleuze B Post-secularism B François Laruelle |
Accès en ligne: |
Volltext (Verlag) Volltext (doi) |
Résumé: | This article disputes the common view of religious and secular as oppositional terms. Our contemporary world is post-secularist, because secularism is a modern ideology that imagines a strict separation of the religious and the political, where religion becomes a purely private affair. This situation is compromised by the return of religion in political terms. Constructively, following Jacques Lacan, we can say that secular theology concerns the Real; and with François Laruelle, we can think about a non-theology that complements what he calls non-philosophy. Finally, I speculate on three names of the Real: energy, capital, and nomos. |
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ISSN: | 1540-6385 |
Contient: | Enthalten in: Dialog
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Persistent identifiers: | DOI: 10.1111/dial.12204 |