By Akeel Bilgrami
ISBN-10: 0674052048
ISBN-13: 9780674052048
Bringing readability to a subject matter clouded via polemic, Secularism, identification, and Enchantment is a rigorous exploration of the way secularism and id emerged as thoughts in numerous elements of the fashionable international. At a time while secularist and spiritual worldviews look irreconcilable, Akeel Bilgrami moves out on a course fairly his personal, criticizing secularist proponents and detractors, liberal universalists and multicultural relativists alike.
those that floor secularism in arguments that aspire to common achieve, Bilgrami argues, essentially misunderstand the character of politics. to these, in contrast, who regard secularism as a trifling outgrowth of colonial domination, he deals the potential of a extra conceptually vernacular flooring for political secularism. concentrating on the reaction to Salman Rushdie's Satanic Verses, Bilgrami asks why Islamic id has so frequently been a mobilizing strength opposed to liberalism, and he solutions the query with diagnostic sympathy, offering a philosophical framework during which the Islamic culture could conquer the resentments caused by way of its colonized prior and present.
Turning to Gandhi's political and spiritual notion, Bilgrami ponders no matter if the expanding charm of faith in lots of elements of the area displays a growing to be disillusionment no longer with technological know-how yet with an outlook of detachment round the upward push of recent technology and capitalism. He elaborates a proposal of appeal alongside metaphysical, moral, and political traces so as to discovering in secular modernity a locus of that means and cost, whereas addressing squarely the anxiousness that each one such notions hark again nostalgically to a time that has past.
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Additional resources for Secularism, Identity, and Enchantment
Example text
If I am right that addressing the damages of religious majoritarianism and minoritarian backlashes are central to the formulation of secularism, it strictly follows that secularism has particular relevance to societies in which there is more than one religion. Be that as it may, once erected as an ideal, the characterization of secularism must, at least as a limiting or degenerate case, allow it to have application in societies which are relatively homogenous in their commitment to religion. ” Given the historical context in which secularism emerged and which I have outlined above, this conditional beginning of (S) lies idle.
So when I say that secularism emerged to repair certain damages done by the rise of religious majoritarianism in European nation-building exercises (and minoritarian backlashes to it), I am not merely making an historical and genealogical point—I am building that genealogy into the very content of secularism because I am claiming that in that history the repair came to be viewed as impossible to carry out unless religion itself became the issue and that is why secularism was formulated as a stance to be taken (in some sense) in opposition to religion.
It can’t be a reason to redefine secularism that the goals that it begins with (when they are liberal goals), which seek to protect one from the illiberality of some religious demands, would also protect one from illiberality coming from other sources than religious demands. Liberalism is a wider notion than secular liberalism, which qualifies liberalism to a restricted domain, just as liberal secularism qualifies secularism to a restricted set of cases of secularism. It is also true that Turkey and some other nations did much else besides meet the minimal requirements of the lexicographical ordering as articulated in (S).
Secularism, Identity, and Enchantment by Akeel Bilgrami
by Brian
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