“modernity” (or of how the political, social, cultural, technological, or economic relations were organized in the west, ensuring its domination over the rest of the world [cf Malik 2017 : 56; Mommsen 1987 : 38]). It required quite a leap of faith to propose that Arabic could be French’s match. But such faith was not in short supply, as proposers of the idea also saw Arabic as the language of god, thus the world’s first-ever language conferred on humanity directly from the heavens. From this perspective, French had to be inferior to the holy language of the Quran
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The role of the diaries and memoirs in the process of the conscious self-reflection and their contribution to the emergence of modern individual personalities are well-known facts of the intellectual history. The present paper intends to analyze a special form of the creation of modern individual character; it is the self-creation of the writer as a conscious personality, often with a clearly formulated opinion about her/his own social role. There will be offered several examples from the 19th-century history of the Hungarian intelligentsia. This period is more or less identical with the modernization of the “cultural industry” in Hungary, dominated by the periodicals with their deadlines, fixed lengths of the articles, and professional editing houses on the one hand and the cultural nation building on the other. Concerning the possible social and cultural role of the intelligentsia, it is the moment of the birth of a new type, so-called public intellectual. I will focus on three written sources, a diary of a Calvinist student of theology, Péter (Litkei) Tóth, the memoirs of an influential public intellectual, Gusztáv Szontagh, and a belletristic printed diary of a young intellectual, János Asbóth.
-)finden. Wissensfabrikation zwischen Geschichte und Gedächtnis. In: Nell, Werner/Weiland, Marc (Hgg.): Imaginäre Dörfer. Zur Wiederkehr des Dörflichen in Literatur, Film und Lebenswelt. Bielefeld: transcript, S. 53-80.
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recognized status equality” ( Bauman, 2017 , p. 140). The postsecular understanding of religious and secular mutuality is exactly about this.
Bauman’s appreciation for Pope Francis could be confirmed by the sociologist Michele Dillon in the book Postsecular Catholicism: Relevance and Renewal in which the author stated that: “The Catholic Church has many resources that well match the postsecular turn” ( Dillon, 2018 , p. 165). Dillon made reference to Habermas’ concept of “contrite modernity,” which she applied also to the Catholic Church. And in the light of the recent
What Comes after Secularization – The Czech Case Study
Secularization was understood in European modernity as a process of emancipation from religion, in which religious thinking, practices, and institutions lost social significance. The turn of the twentieth and twenty-first centuries brought new developments within this paradigm (see Martin 2005 , Davie 1999 ). Thus, we now speak about different modes of the return of religion and spirituality into the public space and about its coexistence with what of the secularization paradigm is still alive.
the sacralization Joas describes. If they achieve the role of a secular formatting of the sacred, the ideals of human rights may profit from a more modest and pragmatic approach to their history, their genealogy, and their future influence.
Asad, Talal. 2003. Formations of the Secular: Christianity, Islam, Modernity Stanford, CA: Stanford University Press. Asad Talal. 2003 Formations of the Secular: Christianity, Islam, Modernity Stanford, CA Stanford University Press
Asad, Talal. 2015. “Reflections on Violence, Law, and
the next of kin, especially of the elderly, is a telling example in this respect. In comparison, the formal and procedural ethics of modernity has proven incapable to substitute the motivational and translational potential of these traditions so that the norms of the former risk to remain empty phrases. This is illustrated by the fact the principles of no-harm and self-determination, being the (almost) universally accepted rules for moral decision-making in modern societies, lose a lot of their plausibility when applied to concrete moral dilemmas ( Dülmer 2014 , 257