The Sacred, Social Creativity and the State

Doyle, Natalie J.

doi:10.1163/156851606779308198

Cited by 4 publications

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“…1Pour les analyses de la position de Gauchet dans la pensée politique française contemporaine, voir Doyle (2003), Moyn (2004 et 2005), Behrent (2004), Doyle (2006), Weymans (2005). Un compte rendu de sa propre biographie intellectuelle est présenté dans Gauchet (2003).…”

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La religion dans l’espace public post-séculier, une confrontation critique des perspectives de Habermas et de Gauchet

Braeckman

2010

Dialogue

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RÉSUMÉ : Dans sa lecture du rôle de la religion dans l’espace public, Habermas fait abstraction du pouvoir de la religion d’instituer symboliquement les communautés. Gauchet part d’une vision de la religion dans laquelle cette dimension est centrale. Je considère toutefois que Gauchet sous-estime également la mesure dans laquelle la religion a conservé ce pouvoir au sein de la société post-séculière.

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La religion dans l’espace public post-séculier, une confrontation critique des perspectives de Habermas et de Gauchet

Braeckman

2010

Dialogue

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“…28 Put differently: society cannot constitute itself as society but by conceiving of itself as instituted by something or someone different: by an authority that has the power to institute 25 . For analyses of Gauchet's position in contemporary French political thought, see Doyle (2003Doyle ( , 2006, Moyn (2004Moyn ( , 2005, Behrent (2004), Weymans (2005). An account of his own intellectual biography is presented in Gauchet (2003).…”

Section: Religion Within the Boundaries Of Deliberative Reason: Habermasmentioning

confidence: 99%

Habermas and Gauchet on religion in postsecular society. A critical assessment

Braeckman

2009

Cont Philos Rev

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This article seeks to demonstrate that in his recent reading of the role of religion in the postsecular public realm, Habermas overlooks a most fundamental dimension of religion: its power to symbolically institute communities. For his part, Gauchet starts from a vision of religion in which this fundamental dimension is central. In his evaluation of the role of religion in postsecular society, he therefore arrives at results which are very different from those of Habermas. However, I believe that Gauchet too underestimates the extent to which religion's power of symbolic community institution has remained intact within modern, postsecular society. In support of this position, I show how relatively heterogeneous phenomena within Western societies, such as the renewed importance of religion in the public realm, the revival of certain forms of nationalism and the associated demand for recognition of group rights and hence for forms of legal pluralism, may prefigure a new transformation of the public realm.

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“… 2 In view of space constraints, this article will not look at the way Gauchet stresses the role of monotheism (and Christianity specifically) in the genesis of political subjectivity. For a more detailed discussion, I refer the reader to my article ‘The sacred, social creativity and the State’ (Doyle, 2007). …”

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“… 8 Gauchet’s theory of religion establishes a critical synthesis of Durkheim’s notion of sacred with the perspective of the Chicago School (specifically, Mircea Eliade’s) and insights derived from the work of Castoriadis and Claude Lefort. I offer a detailed analysis of this redefinition of religion in ‘The sacred, social creativity and the State’ (Doyle, 2007). …”

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Autonomy and modern liberal democracy

Doyle

2012

European Journal of Social Theory

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Marcel Gauchet's recently published theory of democracy sheds light on the way his understanding of modernity emerged from Castoriadis's notion of autonomy but also deepened it by contextualizing it within a discussion of modern historicity. Modern autonomy means re-shaping the world through a new, transformative, form of power that draws on humanity's capacity for imaginary creation. Gauchet's theory of modernity, however, rejects the possibility of radical historical creation. Faithful to the teachings of structuralism, it explores the structural conditions behind the genesis of modern power, which favoured the emergence of a new societal form that produces its own future. Encompassing capitalism, Gauchet's modern power proposes an essentially paradoxical definition of modern democracy that stresses its essentially liberal dimension neglected by Castoriadis. In modern democracy, humans make their own history by liberating individual subjectivities but this deprives them of the means to direct history: liberalism goes against the aspirations to collective sovereignty.

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The Sacred, Social Creativity and the State

Cited by 4 publications

References 0 publications

La religion dans l’espace public post-séculier, une confrontation critique des perspectives de Habermas et de Gauchet

La religion dans l’espace public post-séculier, une confrontation critique des perspectives de Habermas et de Gauchet

Habermas and Gauchet on religion in postsecular society. A critical assessment

Autonomy and modern liberal democracy

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