Bibliographic Details
| Title: |
POST-SECULARIZACIÓN Y SECULARIZACIÓN DE MASAS. (Spanish). |
| Authors: |
C., EDUARDO VALENZUELA |
| Source: |
Humanitas (07172168). verano2022, Vol. 25 Issue 99, p72-93. 22p. |
| Subjects: |
RELIGION, ROUSSEAU, Jean-Jacques, 1712-1778, RELIGIOUS articles, SECULARIZATION, RELIGION & sociology, RELIGIOUS tolerance, CIVIL religion, RELIGIOUS experience, AUTONOMY (Psychology), SOCIAL services, INDIVIDUALISM, MORAL relativism, ABORTION laws, CHURCH, ATHEISM, PATRIOTISM |
| Abstract (English): |
The article is about the concept of post-secularization and mass secularization. It emphasizes that religion continues to exist and that its public contribution can be valued in a rational debate. On the other hand, it is mentioned that mass secularization differs from elite secularization, as it affects a larger number of people and is characterized by religious disaffiliation rather than loss of belief. It is also mentioned that belief without belonging can lead to disbelief, although in a milder form than atheism. The text discusses the secularization and post-secularization of religion. It mentions that religion has transitioned from being a traditional belief to a form of belief without belonging to a religious institution. Religious institutions are criticized for their inability to ignite a religious sentiment and for difficulties in implanting themselves in a particular culture. It is also mentioned that laicism, which used to be anti-clerical, is now considered an outdated ideology. The presence of religion in the public sphere is debated, and it is mentioned that the rules of a constitutional democracy are sufficient to guarantee the ethical universalism of Human Rights. The text addresses the concept of post-secularization and the relationship between religion and society in liberal societies. Habermas defends a constitutional patriotism based on respect for Human Rights and institutional order, while Rousseau advocated for a civil religion that would allow the acceptance of the Constitution in people's hearts. Habermas seeks rational motivations in culture and religion, recognizing that religion can contribute to rationally oriented dialogue. The post-secularization movement acknowledges that religion produces public goods and that society and the State benefit from it. Additionally, it is emphasized that religiosity contributes to civic spirit and civic engagement in society. However, criticism of intolerance and the need to consider different points of view is also mentioned. In liberal societies, believers bear the burden of tolerance, especially on issues such as abortion. It is highlighted that liberal societies have tended towards greater moral relativism and personal autonomy. The article discusses religious and moral tolerance in today's society. It is mentioned that Catholics have proven to be more tolerant than expected, although attitudes of exclusion and disdain towards difference still exist. It is emphasized that religious people are more likely to participate in solidarity activities and help others. Additionally, it is mentioned that religion is not destined to disappear and reappears in the public sphere as a reserve of public responsibility, solidarity, and social generosity. The State also recognizes the value of religion and entrusts certain educational and welfare initiatives to religious institutions. [Extracted from the article] |
| Abstract (Spanish): |
Cada cultura tiene formas de celebrar y momentos festivos, gracias a los cuales el tiempo se organiza y en los que se articulan y se regeneran los vínculos sociales. En Latinoamérica la fiesta religiosa constituye un tesoro inmenso, que el autor nos ayuda a redescubrir y leer a la luz de la fe, teniendo como marco de referencia tres elementos comunes a toda fiesta. [ABSTRACT FROM AUTHOR] |
| Database: |
Referencia Latina |
