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Die Zukunft Einer Provokation Religion Im Liberalen Staat

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Die Zukunft Einer Provokation Religion Im Liberalen Staat 1 bupBERLIN UNIVERSITY PRESS FFischer_65-0.inddischer_65-0.indd 1 220.08.20090.08.2009 007:21:517:21:51 2 FFischer_65-0.inddischer_65-0.indd 2 220.08.20090.08.2009 007:21:517:21:51 3 Karsten Fischer Die Zukunft einer Provokation Religion im liberalen Staat Berlin University Press FFischer_65-0.inddischer_65-0.indd 3 220.08.20090.08.2009 007:21:517:21:51 4 Karsten Fischer Die Zukunft einer Provokation Religion im liberalen Staat Erste Aufl age im September 2009 © Berlin University Press Alle Rechte vorbehalten Ausstattung und Umschlag Groothuis, Lohfert, Consorten | glcons.de Satz und Herstellung Dittebrandt Verlagsservice, Baden-Baden Schrift Borgis Joanna MT Druck DruckPartner Rübelmann GmbH, Hemsbach ISBN 978-3-940432-65-0 FFischer_65-0.inddischer_65-0.indd 4 220.08.20090.08.2009 007:21:517:21:51 5 Vorwort Die hiermit vorgelegten, im einzelnen aus verschiedenen An- lässen entstandenen und für dieses Buch allesamt überarbei- teten religionspolitischen Studien verdanken ihren gedankli- chen Zusammenhang der Arbeit im »Forschungsbereich Re- ligion und Politik« an der Humboldt-Universität zu Berlin. Gegründet hat ihn Rolf Schieder, dem ich nicht nur für die Schaffung dieses Diskussionszusammenhangs zu danken habe, sondern vor allem für unermüdliche Unterstützung meiner religionspolitischen Forschungsaktivitäten mit Rat und Tat, (Auf-)Forderung und Förderung. Danken möchte ich ferner Friedrich Wilhelm Graf, der den ersten Anstoß zu meiner systematischen Beschäftigung mit dem Thema Religionspolitik gegeben hat, indem er mich zum Vortrag auf dem Kongreß der Troeltsch-Gesellschaft im Jahr 2004 gedrängt hat und mich damit erstmalig auf das von ihm selbst so instruktiv bearbeitete Problemfeld religiö- ser Liberalität geführt hat, das mich seitdem nicht mehr los- gelassen hat. Wertvolle Einsichten hinsichtlich der politischen Seite dieses Themenkomplexes verdanke ich langer Vertrautheit mit den Studien von Stephen Holmes, und ihn vor zwei Jah- ren in Uppsala persönlich kennengelernt zu haben, bot schließlich eine weitere Inspiration zur Vollendung der vor- liegenden Studie. Entscheidend befördert wurde die Buchpublikation durch das verlegerische Interesse von Gottfried Honnefelder, der mit aufrichtigem Interesse, gutem Rat und großer An- FFischer_65-0.inddischer_65-0.indd 5 220.08.20090.08.2009 007:21:517:21:51 6 Vorwort triebskraft die Zusammenarbeit zu einer reinen Freude ge- macht hat. Für wertvolle Hinweise und Korrekturen des Manu- skripts danke ich Hans Grünberger, Katja Guske, Reza Hajat- pour, Sebastian Huhnholz, Alexander Kaufmann, Katrin Rö- nicke, Martin Scheiter und Martin Valenske. Meine Frau Christina Isabel Fischer ermöglicht und ver- schönert meine Arbeit durch Rat, Austausch und Geduld. Ihr und unserer Tochter Letizia ist auch dieses Buch in Liebe ge- widmet. Berlin, im August 2009 FFischer_65-0.inddischer_65-0.indd 6 220.08.20090.08.2009 007:21:517:21:51 7 Inhalt Vorwort 5 I. Die religionspolitische Nemesis 9 1. Paradoxien von Bodin bis Böckenförde: Ursprünge und Probleme des liberalen Staates 15 2. Zwischen Sakrifi zierung und Viktimisierung: Zur politischen Semantik des Opfers 55 II. Fundamentalistische Religionspolitik 69 1. Arbeit an der Apokalypse: Zur Begriffsbestimmung von Fundamentalismus 70 2. Erwartung statt Präferenz: Ein Leistungsvergleich in der Dschihadismus-Deutung 89 3. Kampf der Kulturkritiken: Zur Identitätspolitik fundamentalistischer Eliten 115 4. Dekadenzexport als antifundamentalistische Strategie? 133 III. Das politische Problem religiöser Liberalität 141 1. Die protestantische Ethik und der »Geist« des Liberalismus: Von Weber zu Troeltsch 143 2. Beziehungsprobleme: Religionspolitik bei Hobbes und Schmitt 162 3. Das Transzendenzparadox religiöser Liberalität: Religionspolitische Probleme der postsäkularen Gesellschaft nach Habermas 185 FFischer_65-0.inddischer_65-0.indd 7 220.08.20090.08.2009 007:21:517:21:51 8 Inhalt 4. Dhamma-Politik und kontraktualistische Herrschaftskritik bei Gotama Buddha 214 IV. Ausblick: Die Zukunft einer Provokation 231 Literaturverzeichnis 237 Nachweise 271 FFischer_65-0.inddischer_65-0.indd 8 220.08.20090.08.2009 007:21:517:21:51 9 »Das Problem mit den Göttern ist immer das Bodenpersonal!« Christian Meier1 I. Die religionspolitische Nemesis Am Anfang steht eine Unterscheidung. Dies betont nicht nur das von Niklas Luhmann berühmt gemachte Formenkalkül George Spencer Browns mit seinem Imperativ »Triff eine Unterscheidung!«,2 sondern es gilt auch für die Problembe- ziehung zwischen Religion und Politik. Für lange Zeit, in al- len frühen Hochkulturen, war ihr Differenz fremd, und es gab gar kein dezidiert politisches Verständnis des Problems der Herstellung kollektiv verbindlicher Entscheidungen. Da gleichsam eine Korrespondenz zwischen irdischem Gesche- hen und transzendenter Seinsordnung postuliert wurde, wie unterschiedlich auch die dahinter stehenden Göttervorstel- lungen waren, war kein Raum dafür, Politik als eigengesetz- lichen, menschlichen Handlungsbereich zu verstehen. Wie Chri- stian Meier gezeigt hat, änderte sich das erst mit der Entstehung des Politischen bei den Griechen,3 bevor diese Kulturleistung im christlichen Mittelalter in Vergessenheit geriet und erst rund anderthalbtausend Jahre später wiederentdeckt wurde. Diese windungsreiche Entwicklung gilt es im folgenden Unterkapitel zunächst zu rekonstruieren, um verstehen zu können, weswegen es ein Mißverständnis ist, die Betonung 1 Woher kommt die Politik? Ein Gespräch zwischen Jan Assmann und Christian Meier, Berlin-Brandenburgische Akademie der Wissenschaften, 01. Februar 2008. 2 George Spencer Brown: Laws of Form. Gesetze der Form, Lübeck: Bohmei- er21999: 3. 3 Christian Meier: Die Entstehung des Politischen bei den Griechen, Frank- furt/M.: Suhrkamp 1983. FFischer_65-0.inddischer_65-0.indd 9 220.08.20090.08.2009 007:21:517:21:51 10 I. Die religionspolitische Nemesis der Entstehung des Staates als Vorgang der Säkularisation4 für antireligi- ösen Triumphalismus zu halten. Vermeidet man dies, ist man auch davor gefeit, den neuzeitlichen Säkularisierungsprozeß als europäischen Sonderweg zu diskreditieren und hinsicht- lich seines rechtsstaatlichen Demokratisierungspotentials zu relativieren.5 Entgegen solchen häufi g in rückwärtsgewandten Sehn- süchten gründenden Unterstellungen ist mit der Säkularisie- rung als Entstehungskontext des liberaldemokratischen Ver- fassungsstaates dessen in Ernst-Wolfgang Böckenfördes be- rühmtem Theorem zugespitztes Paradoxieproblem verbunden, um seiner Freiheitlichkeit willen seine sozialmoralischen Be- standsvoraussetzungen nur in engeren Grenzen steuern zu dürfen. Demnach hat sich der weltanschaulich neutrale, mo- derne Staat6 von religiösen Determinationen befreit, kann aber seine schutzlos gewordene sozio-moralische Flanke nicht sichern, ohne seine freiheitliche Qualität durch Verlet- zungen seiner Neutralitätspfl icht zu beeinträchtigen.7 »Dem liberalen, säkularen Verfassungsstaat geht es wie dem Kaiser 4 Ernst-Wolfgang Böckenförde: Die Entstehung des Staates als Vorgang der Sä- kularisation (1967), in: Ders.: Der säkularisierte Staat. Sein Charakter, seine Rechtfertigung und seine Probleme im 21. Jahrhundert, München: Carl Fried- rich von Siemens Stiftung 2007, 43-72. 5 Vgl. Peter L. Berger (Hg.): The Desecularization of the World. Resurgent Reli- gion and World Politics, Washington, D.C.: William B. Eerdman 1999; John Milbank: Theology and Social Theory. Beyond Secular Reason, Oxford: Black- well 1990 (hierzu Hans Joas: Social Theory and the Sacred: A Response to John Milbank, in: Ethical Perspectives 7, 2000, 233-243); Oliver O’Donovan/ J. Lockwood O’Donovan: Bonds of Imperfection. Christian Politics, Past and Present, Grand Rapids/Cambridge: William B. Eerdman 2004; Rodney Stark: Secularization, R.I.P., in: Sociology of Religion 60, 1999, 249-273; Joseph H.H. Weiler: Ein christliches Europa. Erkundungsgänge, Salzburg/München: Anton Pustet 2004. 6 Stefan Huster: Die ethische Neutralität des Staates. Eine liberale Interpretation der Verfassung, Tübingen: Mohr/Siebeck 2002. 7 Böckenförde, Die Entstehung des Staates als Vorgang der Säkularisation (Fn. 4): 71. FFischer_65-0.inddischer_65-0.indd 1100 220.08.20090.08.2009 007:21:517:21:51 I. Die religionspolitische Nemesis 11 im Märchen von des Kaisers neuen Kleidern. Wer genau hin- sieht, erkennt, dass er religiös-weltanschaulich nackt ist.«8 Schadenfroh bespötteln könnte dies indes nur, wer zu verges- sen bereit wäre, daß einzig der liberal-demokratische Verfas- sungsstaat zuverlässige Immunität sowohl gegenüber theo- kratischen Tendenzen als auch gegenüber Degenerationen zu totalitären Politischen Religionen bietet.9 Folglich gilt es, von religiöser Seite zu erkennen, daß der Säkularisierungsprozeß nicht nur der Politik, sondern auch der Religion einen Freiheitsgewinn beschert. Gerade weil der liberale Staat diese Einsicht nicht erzwingen darf, bedarf er freilich um so mehr der im dritten Kapitel erörterten, voraus- setzungsvollen Entwicklung religiöser Liberalität im Sinne der freiwilligen Bereitschaft von Glaubensgemeinschaften, den Vorrang demokratischer politischer Entscheidungen ge- genüber weltanschaulichen Geltungsansprüchen zu akzeptie- ren und konkurrierende religiöse Überzeugungen zu tolerie- ren. Es kommt also darauf an, »daß die Frommen ihr Gottes- gesetz religiös-sittlich deuten und gerade im diskursiven Wahrheitsstreit der Religionen erkennen, daß nur autonomes staatliches Recht das freie, rechtsfriedliche Zusammenleben der Streitenden dauerhaft zu sichern vermag.«10 Denn der Verdacht, daß »auch der
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