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Sociological and Theological Imagination in a Post-secular Society

100%
Burdziej S.
Polish Sociological Review
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2014
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vol. 186
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issue 2
179-194
EN
In Comte’s vision, humanity progressed from a theological to a metaphysical to a positive phase. This transition was to be mirrored by the replacement of theology and metaphysics by a new science of society-sociology. Comte’s prophecy was quickly fulfilled-within a century the new discipline had successfully undermined the legitimacy of other systems of knowledge in the social realm-like philosophy, theology, and literature. Even theologians learned to adopt the findings of their rival and incorporate them into their framework. At the same time, the emerging social sciences borrowed heavily from theology, while trying to mask the debt. The recent constructivist turn has challenged social scholars to rethink that positivist paradigm. This article tries to take up the challenge and see whether theology and sociology can possibly learn from one another.
2

Une approche post-séculière de la Révélation : l’exemple d’Edgar Quinet

100%
Guermès S.
Romanica Wratislaviensia
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2019
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vol. 66
13-24
EN
This article aims to demonstrate that Edgar Quinet was a precursor of the post-secularity, although he is considered a republican ideologue and defender of secularism only, without taking account of the complexity and nuances of the system he constructed. Quinet’s ideas are religious in essence: if this is left out, the body of his work is misrepresented. According to him, all political revolution derives from religious revolution; and revolution (not limited to the French Revolution) actualizes Revelation.
3

Karl Jaspers’ Conception of the Axial Age and the Idea of Paradigmatic Individuals

100%
Vidauskytė L.
Dialogue and Universalism
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2020
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issue 3
187-204
EN
This essay analyzes Karl Jaspers’ conception of the Axial Age and the comparative idea of paradigmatic individuals (Socrates, Buddha, Confucius, Jesus) among other relevant ideas (philosophical faith, biblical religion) in the light of post-secularity. The special focus is laid on the post-war situation in Western Europe which was one of the main factors of the formation of the aforementioned conceptions and ideas. The disaster which was brought by uncontrolled nationalism in Germany forced Jaspers to rethink the crisis of humanism after World War II. Using a comparative method Jaspers seeks a unity of human spirit and with this gesture his thinking appears to be a desire to have a foundation for the common being of contemporary society. Jaspers’ interpretation of paradigmatic individuals stimulated future research on comparative civilizational philosophies.
4

Réappropriation du jansénisme dans quelques romans français contemporains

72%
Gauthier P.
Romanica Wratislaviensia
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2019
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vol. 66
109-120
EN
The presence of Jansenism in a number of contemporary novels should lead to questioning the notion of post-secularity rather than illustrating it. The study of three of these novels (P. Quignard’s Tous les Matins du monde, L. Salvayre’s La Puissance des mouches and C. Pujade-Renaud’s Le Désert de la Grâce) cannot be limited to interpreting them as heralds of a return to religion which some see as a defining feature of post-secularity while others deem it insufficient to define the notion. The analysis of the links between the royal authority and Port-Royal makes it possible to highlight the interest of novelists in the theme of persecution and the resistance of individuals to intolerance, while remaining at a distance from 17th century theological debates. Beyond being a plea for freedom of conscience, these texts put it into perspective in a secularized democratic society that fails to conceive the place of the religious, or to conceive of itself outside that place. Literature thus shows the strength of fiction and art when it comes to considering man’s place in the world.
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