Introduction: Secularities, Religiosities, and Subjectivities

摘要: What has become of secularism following the so-called postsecular turn? As a consequence demise modern twentieth-century secularization theory (as per Peter Berger’s ‘sacred canopy’), we live in an interesting intellectual moment which (understood descriptively rather than theoretically, see, e.g., Habermas 2008; Mavelli and Petito 2012; Wilson Rosati 2015) coexists with secular, turn pluralized historicized (see, Taylor 2007; Agrama Burchardt Wohlrab-Sahr 2013). On other hand, if, as argues, secularist paradigm learned to cohabitate religious, also witness conflictual anti-religious stance ‘new atheist’ movements, claim ‘scientific’ argument for removal religious from public sphere (see Oustinova-Stjepanovic Blanes 2015). This cohabitation secular is revealed, new atheism example above shows, mainly through political dialectical processes Jakobsen Pellegrini Sullivan et al. makes us, editors this volume, feel that (1) those statements overshadow subjective inter-subjective dimensions secularity, making it difficult pinpoint concrete sites, agents, objects expression; (2) same reason, they tend obscure illuminate pragmatics empirical secularism. We argue one such move toward will allow us know more about plural, heterogeneous, processual character secular/religious conundrum, thus beyond monolithic, immobilized configurations often flourish sphere.