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Understanding the geographies of religion and secularity: on the potentials of a broader exchange between geography and the (post-) secularity debate

机译:了解宗教和世俗的地理:关于地理和(世俗)辩论之后广泛交流的潜力

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For a long time, the mainstream of social and cultural geography seems to have implicitly accepted that religion is becoming obsolete and is of little social significance. However, since the 1990s, religion has aroused new interest in the social sciences in general, and to some extent also in social and cultural geography. Against this backdrop, a controversial discussion has started in geography on the relevance of theories of secularisation and the notion of post-secularity, as well as on possible contributions to these debates. The paper introduces the interdisciplinary debate on revisions of theories of secularisation and the promotion of post-secular perspectives, referring, among others, to Jürgen Habermas, Peter Berger, José Casanova, and Talal Asad. In a second step, we argue that an understanding of post-secularity that focuses on the contingency and context-dependent delimitation of the secular and the religious promises to be fruitful for social and cultural geography and can help us to understand the geographies of religion and secularity.
机译:长期以来,社会和文化地理学的主流似乎已经隐含地接受到宗教正在变得过时并且没有什么社会意义。但是,自1990年代以来,宗教引起了人们对整个社会科学的新兴趣,并且在某种程度上也引起了社会和文化地理学的兴趣。在这种背景下,关于世俗化理论的相关性和后世俗性的概念,以及对这些辩论的可能贡献,在地理学领域引发了有争议的讨论。本文介绍了关于世俗化理论的修订和后世俗观点的跨学科辩论,其中包括尤尔根·哈贝马斯,彼得·伯杰,何塞·卡萨诺瓦和塔拉勒·阿萨德。在第二步中,我们认为,对世俗后世的理解侧重于世俗和宗教的偶然性和与环境有关的划界,这对社会和文化地理学将是富有成果的,并且可以帮助我们理解宗教和宗教的地理学。世俗性。

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