By Professor Alessandro Ferrara , Dr. Stjepan Mestrovic Massimo Rosati
Drawing at the considered Durkheim, this quantity makes a speciality of societal adjustments on the symbolic point to strengthen a brand new conceptualisation of the emergence of postsecular societies. Neo-Durkheimian different types are utilized to the case of Turkey, which lately has shifted from a powerful Republican and Kemalist view of secularism to a extra Anglo-Saxon standpoint. Turkish society hence constitutes an engaging case that blurs modernist differences among the secular and the spiritual and which can be defined as 'postsecular'. proposing 3 symbolic case reports - the iconic picture of the founding father of the Republic Ataturk, the contested web site of Ayasofia, and the remembering and commemoration of the murdered journalist Hrant Dink - The Making of a Postsecular Society analyses the cultural courting that the fashionable Republic has continuously had with Europe, contemplating the potential implications of the Turkish version of secularism for a in particular eu self-understanding of modernity. in line with a rigorous development of theoretical different types and on an in depth scrutiny of the typical demanding situations confronting Europe and its Turkish neighbour lengthy thought of 'other' with reference to the lodging of non secular distinction, this ebook sheds gentle at the probabilities for Europe to discover new methods of arranging the connection among the secular and the non secular. As such, it is going to attract students of social conception, the sociology of faith, secularisation and spiritual distinction, and social switch.
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Additional resources for The Making of a Postsecular Society: A Durkheimian Approach to Memory, Pluralism and Religion in Turkey
Taking another look at the cybernetics of the Holy, what Rappaport’s analysis makes clear is that formal acceptance of numinous beliefs and ultimate sacred postulates is just one possible outcome of the cybernetics of the sacred. The ritual process can reproduce the symbolic constellation of a given society, but it can also, under other circumstances, give rise to a de-sanctification of the ultimate sacred postulates, or to prophetic movements that complain of a hypocritical and insufficient implementation of them.
For sure, other influential analysts of contemporary cities use other metaphors beyond Soja’s post-metropolis, such as global cities (Sassen 2006). The most challenging metaphor, however, the true antagonist of the centre-periphery model, is the idea of the network informational society, and of the city as a network and as a space of fluxes of information, technologies, images, sounds, capitals – much more than a space made of physical places (Castells 1996; 2004). What these images indicate is precisely the idea of a centre-less society, made by networks of economic but above all informational knots and processes.
There is no society in which a centre, challenged or unchallenged, does not have subsidiary centres through which it acts; there is no society which does not possess a multiplicity of lesser centres, “lesser” meaning a smaller radius of effectiveness than the more central centres. (Shils 1988, 253) As is clear from this passage (and similar others are easily found in Shils’ works), the centre-periphery model does not entail any idea of a monolithic society, internally undifferentiated or without inner tensions, strains, competition, conflict and contestation.
The Making of a Postsecular Society: A Durkheimian Approach to Memory, Pluralism and Religion in Turkey by Professor Alessandro Ferrara , Dr. Stjepan Mestrovic Massimo Rosati