By Markus Dressler, Arvind Mandair
This booklet conceives of "religion-making" extensively because the a number of ways that social and cultural phenomena are configured and reconfigured in the matrix of a world-religion discourse that's traditionally and semantically rooted particularly Western and predominantly Christian reviews, knowledges, and associations. It investigates how faith is universalized and sure principles, social formations, and practices rendered "religious" are hence built-in in and subordinated to very specific - in most cases liberal-secular - assumptions concerning the courting among background, politics, and faith.
The person contributions, written by means of a brand new iteration of students with decisively interdisciplinary ways, study the methods of translation and globalization of traditionally particular thoughts and practices of faith - and its dialectical counterpart, the secular - into new contexts. This quantity contributes to the fairly new box of inspiration that aspires to resolve the completely intertwined relationships among faith and secularism as sleek recommendations.
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Extra resources for Secularism and Religion-Making (Reflection and Theory in the Study of Religion)
Example text
This is a violence that is embedded within language (exemplified by the mechanism of “generalized translation”) that had coerced Indian reformist elites during the nineteenth and early twentieth centuries into translating their cultural concepts through the category of religion during the colonial era. This translation into the category of religion involved a simultaneous interdiction of indigenous modes of enunciation and temporality and “conversion” into the secular time of empire and modernity (history).
131. ╇ For a wider treatment of this topic, see, for example, Andrew Bowie, Aesthetics and Subjectivity (Manchester: Manchester University Press, 1998); also Mark C. Taylor, DisFiguring: Art, Architecture, Religion (Chicago: University of Chicago Press, 1992). ╇ Caputo, On Religion, 42–44. ╇ Taylor, After God, 111. ╇ Martin Heidegger, “Age of the World Picture,” in The Question Concerning Technology and Other Essays, trans. William Lovitt (New York: Harper Torchbooks, 1982), 128. ╇ Taylor, After God, 159.
See Antonio Negri and Michael D. Hardt, Empire (Cambridge: Harvard University Press, 2000), 74–77. In many ways Hegel’s reworking of the comparative imaginary of the West epitomizes this second mode of modernity. As Hardt and Negri point out, intellectual projects such as Hegel’s “could not but take place against the historical backdrop of European expansion . . ” However, the real threat for Hegel was not physical but intellectual—a threat to the very design of the concept. ” For further details, see Mandair, Religion and the Specter of the West, 154–55.