Secularization — Is Christianity No Longer the Norm?

Good summary of the article on secularization as it bears upon conscious affiliation (i.e., explicit commitment), and the benefits of this for everyone. Read the very short article he links to at the bottom, and do yourself a favor and scan the other posts by Ormerod at the top. Ormerod suggest that things, as they are, will remain so “for at least the next 100 years” or something. Optimistic? Perhaps. Christianity is, as one atheist put it, “the stone in the shoe that one cannot quite get rid of”; our present culture has deep roots, and most of us are not aware of the elements of our culture, or their provenance and sustaining springs; it is a live question for me as to whether we ever really become “post-Christian” in anything more than a superficial sense — though if we do, we certainly become post-Christian. To this end, read Blumenberg’s The Legitimacy of the Modern Age, Löwith’s Meaning in History, and Taylor’s A Secular Age to get a better sense of this relationship from multiple angles. Then, of course, there is Nietzsche, together with a host of other authors. One thing is clear, though: secularization is not irreligion or atheism. It is something else. More soon. (But give Imagining Sociology a follow: it’s a classroom resource for a UK teacher, so it’s not as regular as some blogs, but the posts are always brief enough that it’s inexcusable not to follow it, and it’s a quite-profitable read.)

EDIT: the ever-provocative Richard Dawkins tweeted about this phenomenon here (though it might be simply anti-Islam that lurks behind that); Nietzsche similarly thought that Christianity was a buffer for some things that he thought were worse, though I can’t remember where, and can’t find it on a quick look-through.

Sociology with LDV

Here are the key highlights from the article by Peter Ormerod (link below).

  • “Christianity as a default, as a norm, is gone, and probably gone for good,” Prof Stephen Bullivant
  • Ormerod argues that it’s a mistake to assume that under 30s have changed that drastically because there is a significant evidence that they are still willing to wholeheartedly embrace alternatives to religion.
  • Older generations are not completely embracing rationality either because new age movements such as astrology are enjoying a renaissance
  • Linda Woodhead points out that although lots of British teenagers identify that they have no religion, most don’t describe themselves as atheists.

https://www.theguardian.com/commentisfree/2018/mar/22/christianity-norm-underground-mystery?CMP=Share_AndroidApp_Email

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David Bentley Hart on Heidegger: Modernity-as-Nihilism

(Some scraps while I read and write away at several other, more substantial, pieces.)

Earlier I posted an excerpt from the later Heidegger; I have also posted thoughts from David Bentley Hart (on Marilynne Robinson, of Gilead fame). Wishing to combine the two, we might discover that Hart published an article on Heidegger in February of 2011 (ignore the venue of that link, if it bothers you: the article is worth reading). This is the last time I’ll be posting about Hart for the foreseeable future, though there is much about Heidegger I shall eventually get to here (barring death). Continue reading

Berlinerblau (and Hoffmann): Secularism is not Atheism or Irreligion

There have been no posts this week, as I am taking a break while I finish up finals-related things. I expect to be back to posting by the end of this next week.

In the meantime, I thought it would be worthwhile to share a recent re-post of a 2012 article from R. Joseph Hoffmann’s site inspired by a then-recent 2012 Huffpost article by Jacques Berlinerblau, who wrote a book on secularism. In the video Berlinerblau made and attached to his Huffpost article, he says briefly:

Secularism is a political idea about Church and State relations. It is not a metaphysical idea about the existence or non-existence of God.

The book on secularism spells this political element out more fully (or so goes the video he made for the Amazon.com page, which cites from his book): Continue reading

Dating Conventions

There is a restaurant down the street from where I live, in the next town over, called “Zaftigs”. On the sign for this restaurant, so small beneath the “a” that one might not see it, there is noted the year in which it was established: “5757”.

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Sorry, Sci-Fi fans: Zaftigs was not established 3,741 years in the future.

This is not a joke. Zaftigs is in Brookline, which boasts a large Jewish population (there are three synagogues within a minute’s drive of it; it will thus come as no surprise that “Zaftig” is apparently Yiddish for “juicy”). “5757” is a dating convention using the Jewish calendar, which takes its beginnings not from an event within history, but from the alleged date for the creation of the world (“A.M.” or “Anno Mundi” is the Latin name for this calendar, meaning “Year of the World”). “5757” could be either 1996 or 1997 on the American public calendar, because the Jewish calendar does not begin on January 1st — even we in the English-speaking world only settled on January 1st relatively recently, transitioning the year’s beginning from the more traditional March 25th, the Feast of the Annunciation (of the Archangel Gabriel to the Virgin Mary).

So what is our public calendar? Continue reading

Procedures and Proceduralism

At some point, all of us have run up against policies that, in our concrete circumstances, simply don’t seem to make any sense. I’m not talking about bad laws, like the forced conversion of minorities — large-scale policies have been around for as long as there have been large-scale political arrangements. Rather, I’m talking about running headfirst into a procedural wall that was designed to be helpful, but in certain contexts seems to thwart the good.

Continue reading