Is who postsecular? A post-postcolonial response

Telos

Volumn 2014, Issue 167, 2014, Pages 27-48

  Singh, Aakash ^a  

^a UNIVERSITY OF PENNSYLVANIA   (United States)

Author keywords

[No Author keywords available]

Indexed keywords

EID: 84922022175     PISSN: 00906514     EISSN: 1940459X     Source Type: Journal    
DOI: 10.3817/0614167027     Document Type: Article

References (54)

1. E. Nelson Bridwell, Mad Magazine 38 (1958).
2. Jürgen Habermas, "Religion in the Public Sphere", European Journal of Philosophy 14, no. 1(2006):17.
3. See my fuller discussion of this issue from the Introduction to Indian Political Thought, ed. Aakash Singh and Silika Mohapatra (London: Routledge, 2010).
4. Aakash Singh, "Habermas's Wrapped Reichstag: Limits and Exclusions in the Discourse of Post-secularism", European Review 20, no. 1(2012):131-47.
5. (See, for example, Bruce Robbins, "Is the Postcolonial Also Postsecular?" Boundary 240, no. 1 [2013]: 248.)
6. See: http://www.lirw.org/world-report/2013/country-chapters/imitcd-states?page=3
7. and http://www.hrw.org/world-report/2013/country-chapters/european-union.
8. Habermas, "Religion in the Public Sphere", p. 17.
9. See Austin Harrington, "Habermas and the 'Post-Secular Society, '" European Journal of Social Theory 10(2007):543-60;
10. Nicholas Adams, Habermas and Theology (Cambridge: Cambridge UP, 2006);
11. and, Hans-Joachim Höhn, Postsäkular: Gesellschaft im Umbruch-Religion im Wandel (Paderborn: Schöningh, 2007).
12. The idea of "linguistification of the sacred", the parent notion for "translation", first takes shape in Jürgen Habermas, The Theory of Communicative Action, vol. 2, Lifeworld and System, trans. Thomas McCarthy (Boston: Beacon Press, 1989), pp. 77-111.
13. For secondary literature see Austin Harrington, "Habermas's Theological Turn?" Journal for the Theory of Social Behaviour 37(2007):45-61.
14. See Maeve Cooke, "Translating Truth", Philosophy & Social Criticism 37(2011):479-91.
15. Jürgen Habermas, Postmetaphysical Thinking, trans. William Mark Hohengarten (Cambridge, MA: MIT Press, 1994), p. 15.
16. Carl Schmitt, Political Theology: Four Chapters on the Concept of Sovereignty, trans. George Schwab (Chicago: Univ. of Chicago Press, 2005), p. 36.
17. See Bill Martin, "Eurocentrically Distorted Communication", in Perspectives on Habermas, ed. Lewis Edwin Hahn (London: Opencourt, 2000), pp. 411-20.
18. USA, India, China", at www.ucsia.org.
19. Habermas, "Religion in the Public Sphere", p. 2.
20. Jürgen Habermas, '"The Political': The Rational Sense of a Questionable Inheritance of Political Theology", audio recording, October 22, 2009, available online at the SSRC website at http://blogs.ssrc.org/tif/2009/ll/02/rethinking-secularisni-audio.
21. See Bruce Robbins, "Why I Am Not A Postsecularist", Boundary 240, no. 1(2013):5-6.
22. Jürgen Habermas, "Wie viel Religion verträgt der liberale Staat?" Neue Zürcher Zeitung, August 6, 2012, my translation.
23. See Misagh Parsa, Social Origins of the Iranian Revolution (New Brunswick, NJ: Rutgers UP, 1989);
24. and Torkel Brekke, Fundamentalism: Prophecy and Protest in an Age of Globalization (New York: Cambridge UP, 2012).
25. Peter Beyer, Religion and Globalization (London: Sage, 1994), p. 160.
26. John Dunn, Western Political Theory in the Face of the Future (Cambridge: Cambridge UP, 1979), p. vii.
27. Among so many others, see for example Arjun Appadurai, Modernity at Large: Cultural Dimensions of Globalization (Minneapolis: Univ. ol Minnesota Press, 1996);
28. and Peter Nynäs, Mika Lassander, and Terhi Utriainen, eds., Post-Secular Society (New Brunswick. NJ; Transaction, 2012).
29. See for example Graham Huggan, "Is the 'Post' in 'Postsecular' the 'Post' in 'Postcolonial'?" Modern Fiction Studies 56, no. 4(2010):751-68
30. which itself indicates this correlation in Manav Ratti's The Postcolonial Secular (2009)
31. Debjani Ganguly's Caste, Colonialism and Counter-Modernity: Notes on a Postcolonial Hermeneutics of Caste (2009)
32. and Arvind Mandair's Religion and the Specter of the West: Sikhism, India, Postcoloniality, and the Politics of Translation (2009).
33. This correlation was adopted by the majority of papers in the special issue "Religion and Postcolonialism" from the Australian Religious Studies Review 25, no. 2 (2012)
34. and interrogated in several papers of the special issue "Antinomies of the Postsecular" from Boundary 240, no. 1 (2013).
35. Jürgen Habermas, "A Postsecular World Society? On the Philosophical Significance of Postsecular Consciousness and the Multicultural World Society", an interview by Eduardo Mendieta, trans. Matthias Fritsch, posted on the Social Science Research Council blog The Immanent Frame, http://blogs.ssrc.org/tif/wp-content/uploads/2010/02/A-Postsecular-World-Society-TlF.pdf.
36. Robbins, "Is the Postcolonial also Postsecular?" p. 246.
37. Robbins, "Is the Postcolonial also Postsecular?" p. 260.
38. Slavoj Žižek, Living in the End Times (London: Verson 2010), p. x.
39. (Greg Melleuish and Susanna Rizzo, "From Secular Temporality to Post-Secular Timelessness: Trekking the Past's Future and Future's Past" Telos 163 [Summer 2013]: 46).
40. See Harold Bloom, The American Religion (New York: Simon & Schuster, 1993).
41. Jürgen Habermas, "What does Socialism Mean Today?" New Left Review 1/183(September-October 1990):3-21.
42. Habermas, "Religion in the Public Sphere", p. 2.
43. (Melleuish and Rizzo, "From Secular Temporality", p. 44).
44. Francis Fukuyama, The End of History and the Last Man (Glencoe, IL: The Free Press, 1992), p. xiii.
45. Jacques Derrida, Specters of Marx, trans. Peggy Kamuf (London: Routledge, 1993), p. 74.
46. Ed Hindson, "The Purpose and Role of the Tribulation", in Tim Lai laye, Thomas Ice, and Ed Hindson, eds., The Popular Handbook on the Rapture (Eugene, OR: Harvest House Publishers, 2011), pp. 120-21.
47. Žižek, Living in the End Times, pp. x-xi.
48. (Melleuish and Rizzo, "From Secular Temporality", p. 41).
49. Jürgen Habermas, Postmetaphysical Thinking: Philosophical Essays, trans. William Mark Hohengarten (Cambridge, MA: MIT Press, 1994), p. 15.
50. Singh, "Habermas's Wrapped Reichstag."
51. See especially Slavoj Žižek, The Fragile Absolute: Or Why is the Christian Legacy Worth Fighting For? (London: Verso, 2009)
52. and The Monstrosity of Christ: Paradox or Dialectic? (Cambridge, MA: MIT Press, 2009).
53. (Melleuish and Rizzo, "From Secular Temporality", p. 50).
54. See: Ashis Nandy, "The Politics of Secularism and the Recovery of Religious Tolerance", in Secularism and Its Critics, ed. Rajeev Bhargava (Delhi: Oxford UP, 1998), pp. 321-44.