Jürgen Habermas’ recent work is focused on the relationship between reason and faith in what he suggestudthat we should name post-secular society. Habermas argues that traditional religions such as Christianity canudhave semantic contents very useful to uphold a moral motivation in order to contrast the instrumental reasonudof the globalized markets. I will try to show that these recent developments of Habermas’ theories risk toudconflict with some elements of his previous approach. As a consequence, I suggest that we carefully look toudthe critiques that the catholic theologian J. B. Metz made to Habermas’ previous approach. In fact, I argueudthat Metz’s proposal of a “New Political Theology”, which is characterized by the concept of anamnesticudreason, shows how to overcome, or complete, some limits of the first formulation of the theory of communicativeudrationality. Nevertheless, Habermas’ recent openness on these topics, even if problematic with hisudprevious approach, stimulates to rethink on the relationship between reason and faith, religion and democracy.
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机译：于尔根·哈贝马斯（JürgenHabermas）的最新工作着眼于理性与信念之间的关系，他认为我们应该命名后世俗社会。哈贝马斯认为，基督教等传统宗教可以具有非常有益的语义内容，以维护道德动机，以便与全球化市场的工具性原因进行对比。我将尝试表明，哈贝马斯理论的这些最新发展可能会与他以前的方法的某些元素冲突。因此，我建议我们仔细研究一下天主教神学家J. B. Metz对哈贝马斯以前的做法提出的批评。实际上，我认为，梅茨提出的以记忆消除为理由的“新政治神学”的提议，展示了如何克服或完善交往/理性的理论的第一个表述的某些局限性。尽管如此，即使哈贝马斯最近对这些话题持开放态度，即使他的以前的方法存在问题，也促使人们重新思考理性与信仰，宗教与民主之间的关系。
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