Abstract
My view of the Renaissance as an era inspired by the joy and pride of pursuing intrinsic goals, leading to the perfection and professionalization of action spheres such as science, commerce and art, implies a number of changes in the understanding of the modern age that the Renaissance started. Here I want to point to a consequence incompatible with the usual opposition of the secular and the religious. We can no longer understand secularization, which does characterize the modern age, as replacing religious values with liberal ones. We must understand it as the replacement of extrinsic with intrinsic goals. Secularization seems to oppose religion, but in fact it insists that religions pursue their specific intrinsic goal of providing meaning in life rather than mixing this goal with goals of power and science.
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Notes
- 1.
Cp. Steinvorth 2013, Part 1.
- 2.
Cp. above Chap. 7 and Connolly 2014.
- 3.
Mark 2:27, cp. Vattimo 1999, 88.
- 4.
Matthew 6:28, cp. Luke 12:27.
- 5.
Vattimo 1999, 50.
- 6.
Norris 2000, at the beginning.
- 7.
Weber’s relevant text is the Zwischenbetrachtung.
- 8.
Cp. John Rawls 1985 and 1987.
- 9.
Lilla 2007, 7f.
- 10.
Lilla 2007, 309.
- 11.
Lilla 2007, 7f.
- 12.
Thus, Habermas 2012, 252, argues that in the secular state the political is still related to religion, if only “indirectly,” tacitly presuming, like Lilla, that as there are metaphysical elements in secular politics they are religious.
- 13.
Ninian Smart 1996, understands religion more comprehensively so as to include atheistic metaphysics. Political theology, in contrast, is based on revelatory assumptions.
- 14.
Chapter 3.
- 15.
Lilla’s misunderstanding of sphere autonomy does not affect his convincing criticism that liberal theologians a century ago wanted to “intellectually” reconcile “the moral truths of biblical faith…with…the realities of modern political life.” Soaked in the “historical optimism about bourgeois life,” they were “too ashamed to proclaim the message found on every page of the Gospels, that you must change your life…And so, in the wake of the catastrophic First World War, liberal political theology was swept away.” The “liberal deity turned out to be a stillborn God, unable to inspire genuine conviction among those seeking ultimate truth” (2007, 301f).
- 16.
Meier 2006, 25.
- 17.
Meier 2006, 29f.
- 18.
Cp. John Rawls 1985 and 1987.
- 19.
Lilla 2007, 308.
- 20.
Max Weber, The Protestant Ethic, 182; Gesammelte Aufsätze zur Religionssoziologie I, 204.
- 21.
Cp. below Chap. 24.
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Steinvorth, U. (2016). Rethinking Secularization, Liberalism and Religion. In: Pride and Authenticity. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-34117-0_15
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