2016
DOI: 10.1590/s0102-8529.2016380300008
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Abstract: Time has been the forgotten dimension in the debate on the post-secular, originated by the philosopher Jürgen Habermas in the Social Sciences two decades ago. This article proposes a study of post-secularity from the temporal dimension and concludes that it is possible to affirm that post-secularism is a way of colonialism by other means. The article also inquires into the capacity of the post-colonial approach to offer a critical reading of political religiosity that would include the underlying cultures of t… Show more

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Cited by 3 publications
(1 citation statement)
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“…There are multiple ways for modernity to unfold, and to assume that modernity must be secular in its discursive structure can be read as a hidden attempt to insert not just Eurocentric parochialism but a new kind of colonialism (by other means). Jürgen Habermas's notion of "communicative reason," which is one fundamental view of the Frankfurt School's second generation, is an instance of this hidden imperializing because it assumes the communicative procedures of rationality to be neutral and transcendent, and that religious discourse has to be translated into this discourse before it can become reasonable (Dosdad, 2016). There is an implicit hierarchy within the secular standpoint and so any cultural particular rejecting secular modernity inherently carries the hindrance of being irrational until it becomes perceived as rational.…”
Section: The Japanese Revolt: the Kyoto Schoolmentioning
confidence: 99%
“…There are multiple ways for modernity to unfold, and to assume that modernity must be secular in its discursive structure can be read as a hidden attempt to insert not just Eurocentric parochialism but a new kind of colonialism (by other means). Jürgen Habermas's notion of "communicative reason," which is one fundamental view of the Frankfurt School's second generation, is an instance of this hidden imperializing because it assumes the communicative procedures of rationality to be neutral and transcendent, and that religious discourse has to be translated into this discourse before it can become reasonable (Dosdad, 2016). There is an implicit hierarchy within the secular standpoint and so any cultural particular rejecting secular modernity inherently carries the hindrance of being irrational until it becomes perceived as rational.…”
Section: The Japanese Revolt: the Kyoto Schoolmentioning
confidence: 99%