Notes 1 Introduction: Between Scientism and Fundamentalism 1 . John Rawls, Political Liberalism (Columbia University Press, 2005); Jürgen Habermas, The Theory of Communicative Action, Vol 1: Reason & the Rationalization of Society (Beacon Press, 1985); Robert Audi “Liberal Democracy and the Place of Religion in Politics,” in Robert Audi and Nicholas Wolterstorff, Religion in the Public Square: The Place of Religious Convictions in Political Debate (Rowman & Littlefield Publishers, 2000), 1–66. 2 . See, Michael Hoelzl and Graham Ward, The New Visibility of Religion: Studies in Religion and Cultural Hermeneutics (Continuum, 2008); Peter L. Berger, The Desecularization of the World: Resurgent Religion and World Politics (Wm. B. Eerdmans Publishing, 1999). 3 . Gianni Vattimo “The Trace of the Trace” Jacques Derrida and Gianni Vattimo, Religion (Stanford University Press, 1998), 81. 4 . See, Slavoj Žižek, The Fragile Absolute Or, Why Is the Christian Legacy Worth Fighting For? (Verso, 2001); Alain Badiou, Saint Paul: The Foundation of Universalism (Stanford University Press, 1997); Giorgio Agamben, The Kingdom and the Glory: For a Theological Genealogy of Economy and Government (Meridian: Crossing Aesthetics, 2011). 5 . For an ambitious account of new approaches towards “religion,” see: Hent de Vries, Religion: Beyond a Concept (Fordham University Press, 2007). 6 . See for example: Hans Blumenberg, The Legitimacy of the Modern Age (MIT Press, 1985); Karl Löwith, Meaning in History: The Theological Implications of the Philosophy of History (University of Chicago Press, 1957); John Milbank, Theology and Social Theory: Beyond Secular Reason (Wiley-Blackwell, 2006); Talal Asad, Formations of the Secular: Christianity, Islam, Modernity (Stanford University Press, 2003); Charles Taylor, A Secular Age (Belknap Press, 2007). 7 . Jürgen Habermas, Glauben Und Wissen (Suhrkamp Verlag, 2001). For an English translation, see: http://socialpolicy.ucc.ie/ Habermas_Faith_and_knowledge_Ev07–4_En.htm . 8 . Hent de Vries and Lawrence Eugene Sullivan, Political Theologies: Public Religions in a Post-Secular World (Fordham University Press, 2006); Arie Molendijk, Justin Beaumont, and Christoph Jedan, eds, Exploring the Postsecular (Brill, 2010); Peter Nynäs, Mika Lassander, and Terhi Utriainen, Post-Secular Society (Transaction Publishers, 2012); Philip Gorski, The Post- Secular in Question : Religion in Contemporary Society (New York University Press, 2012); José Casanova “Exploring the Postsecular” in Craig Calhoun, Mendieta Eduardo, and Jonathan VanAntwerpen, Habermas and Religion (Cambridge: Polity, 2013), 27. 9 . Jürgen Habermas, Between Naturalism and Religion: Philosophical Essays (Polity, 2008), 1. 10 . Ibid., 140–141. 163 164 Notes 11 . Audi and Wolterstorff, Religion in the Public Square , 105; cited in Habermas, Between Naturalism and Religion , 141, note 48. 12 . Habermas, Between Naturalism and Religion , 3. 13 . Jürgen Habermas “Notes on Post-Secular Society,” New Perspectives Quarterly 25, no. 4 (2008): 21. 14 . Jürgen Habermas “Religious Pluralism and Civic Solidarity” in Habermas, Between Naturalism and Religion , 141. 15 . Jürgen Habermas “Religious Pluralism and Civic Solidarity” in ibid. 16 . Jürgen Habermas “The Boundary Between Faith and Knowledge” in ibid., 211. 17 . Quoted in Jürgen Habermas “Pre-political Foundations of the Democratic Constitutional State?” in Jürgen Habermas and Joseph Ratzinger, The Dialectics of Secularization: On Reason and Religion (Ignatius Press, 2006), 21. 18 . Habermas “Notes on Post-Secular Society,” 28. 19 . Jürgen Habermas “Pre-political Foundations of the Democratic Constitutional State?” in Habermas and Ratzinger, The Dialectics of Secularization, 30; See also, Michael Reder and Josef Schmidt “Habermas and Religion” in Jürgen Habermas, Michael Reder, and Josef Schmidt, S.J., An Awareness of What Is Missing: Faith and Reason in a Post-Secular Age (Polity, 2010), 10. 20 . Habermas, Reder, and Schmidt, An Awareness of What Is Missing , 18. 21 . H. Tristram Engelhardt Jr and Terry P. Pinkard, Hegel Reconsidered: Beyond Metaphysics and the Authoritarian State (Springer, 1994), 7, 64. 22 . Jürgen Habermas, Postmetaphysical Thinking: Philosophical Essays (MIT Press, 1994), vii. 23 . Jürgen Habermas “Religion in the Public Sphere,” European Journal of Philosophy 14, no. 1 (2006): 16. 24 . Ibid., 15. 25 . Jürgen Habermas “A Postsecular World Society? On the Philosophical Significance of Postsecular Consciousness and the Multicultural World Society,” The Immanent Frame, February 3, 2010, http://blogs.ssrc.org/tif/ wp-content/uploads/2010/02/A-Postsecular-World-Society-TIF.pdf . 26 . Jürgen Habermas, The Holberg Prize Seminar 2005 “Religion in the Public Sphere” (University of Bergen, 2005), 17. 27 . Habermas and Ratzinger, The Dialectics of Secularization . 28 . Joseph Ratzinger “That Which Holds the World Together” in Jürgen Habermas and Joseph Ratzinger, The Dialectics of Secularism: On Reason and Religion (Ignatius Press, 2006), 77–78. 29 . Jürgen Habermas “Communicative Action and the Detranscendentalized ‘Use of Reason’” in Habermas, Between Naturalism and Religion , 24–77. 30 . Immanuel Kant, Critique of Pure Reason (Cambridge University Press, 1999), sec. A 299. 31 . Jürgen Habermas “Communicative Action and the Detranscendentalized ‘Use of Reason’” in Habermas, Between Naturalism and Religion , 25. 32 . For an account of how Habermas utilize Kant and Hegel, see: Jürgen Habermas “From Kant to Hegel and Back Again – The Move Towards Detranscendentalization,” European Journal of Philosophy 7, no. 2 (August 1, 1999): 129–157. 33 . Ibid., 134. Notes 165 34 . Jürgen Habermas “The Boundary between Faith and Knowledge: On the Reception and Contemporary Importance of Kant’s Philosophy of Religion” in Habermas, Between Naturalism and Religion , 211. 35 . Jürgen Habermas “On the Architectonics of Discursive Differentiation: A Brief Response to a Major Controversy” in ibid., 79. 36 . Habermas has in his later writings admitted that “postmetaphysical thinking cannot cope on its own with the defeatism concerning reason which we encounter today both in the postmodern radicalization of the ‘dialectic of the Enlightenment’ and in the naturalism founded on a naive faith in science” in Habermas, and Schmidt, An Awareness of What Is Missing , 18. 37 . Ruth Groff, Ontology Revisited: Metaphysics in Social and Political Philosophy (Routledge, 2012), xiii, 1. 38 . Austin Harrington “Habermas and the ‘Post-Secular Society’,” European Journal of Social Theory 10, no. 4 (November 1, 2007): 557. 39 . Habermas, Between Naturalism and Religion , 113. 40 . Derek McGhee “Moderate Secularism in Liberal Societies?” in Gavin D’Costa et al., Religion in a Liberal State (Cambridge University Press, 2013), 131. 41 . Michelle Dillon “Jürgen Habermas and the Post-Secular Appropriation of Religion: A Sociological Critique” in Gorski, The Post-Secular in Question ,, 250. 42 . Antoon Braeckman “Habermas and Gauchet on Religion in Postsecular Society. A Critical Assessment,” Continental Philosophy Review 42, no. 3 (2009): 280. 43 . Andrew F. March “Rethinking Religious Reasons in Public Justification,” American Political Science Review 107, no. 3 (2013): 523–539. For other examples, see: Romand Coles, Beyond Gated Politics: Reflections for the Possibility of Democracy (Minneapolis, MN: Univ Of Minnesota Press, 2005); Jeremy Waldron “Secularism and the Limits of Community” in George Rupp, Globalization Challenged: Conviction, Conflict, Community (Columbia University Press, 2013), 52–67; Michael Walzer “Drawing the Line: Religion and Politics,” Soziale Welt 49, no. 3 (January 1, 1998): 295–307. 44 . March “Rethinking Religious Reasons in Public Justification,” 424. 45 . Bryan Garsten, Saving Persuasion: A Defense of Rhetoric and Judgment (Cambridge, Mass.; London: Harvard University Press, 2009), 191. 46 . Ibid. 47 . Romand Coles, Rethinking Generosity: Critical Theory and the Politics of Caritas (Cornell University Press, 1997), 35. 2 Whose Religion, Which Secular? 1 . Immanuel Kant, Critique of the Power of Judgment (Cambridge University Press, 2000), 343. 2 . Friedrich Schleiermacher, Schleiermacher: On Religion: Speeches to Its Cultured Despisers (Cambridge University Press, 1996), 22. 3 . Wayne Proudfoot, Religious Experience (University of California Press, 1987), xii. 4 . For contemporary developments of this approach, see: Jürgen Habermas et al., The Power of Religion in the Public Sphere (Columbia University Press, 166 Notes 2011), 65–68; John Rawls “Justice as Fairness: Political Not Metaphysical,” Philosophy & Public Affairs 14, no. 3 (n.d.): 223–251, accessed May 17, 2012. 5 . Habermas “Religion in the Public Sphere,” 17; In the light of such claims it has been argued that “Habermas has come to see that religious meanings may be sui generis, irreducible to any secular substitute,” in D.Z. Phillips “Introduction” in D.Z. Phillips and Timothy Tessin, Philosophy of Religion in the twenty first Century (Palgrave Macmillan, 2002), xiii. 6 . José Casanova “The Secular, Secularizations, and Secularism” in Craig Calhoun, Mark Juergensmeyer, and Jonathan VanAntwerpen, Rethinking Secularism (New York: Oxford University Press, 2011), 56. 7 . Asad, Formations of the Secular , 192; See also, José Casanova “The Secular, Secularizations, and Secularism” in Calhoun, Juergensmeyer, and VanAntwerpen, Rethinking Secularism , 2011, 56; For an extended discussion of profane and sacred times, see Taylor, A Secular Age , 54–61. 8 . Jim Stone “A