Rethinking Secularism/Eds. Craig Calhoun, Mark Juergensmeyer, Jonathan VanAntwerpen. Oxford: Oxford University Press, 2011. - 311 p.
The Post-Secular in Question: Religion in Contemporary Society/Eds. Philip S. Gorski, David Kyuman Kim, John Torpey, and Jonathan VanAntwerpen. New York & London: New York University Press, 2012. - 375 p.
A look at the history of the term "post-secular" reveals an interesting, if not intriguing, dynamic. This word has been rapidly spreading around the world in recent years, and today it is mainly a networked "world": so, in 2004, Google
page 301gave several thousand links to Post-Secular; in 2012-almost 7<e million. The question arises: what is it - "just fashion" or evidence of what this term means, captures some important turn that is taking place today, both in reality itself and in its description and understanding?
Of course, we must distinguish between public discourse (including that which sounds in the so-called media space) and scientific discourse, but it would also be wrong not to correlate them. Because there is also an academic fashion, and in recent years, many conferences, studies, publications, that is, various scientific and scientific phenomena in different parts of the world, including Russia, have been labeled with this neologism. Again, it is interesting that only a few people reject it or question it, while the majority seem to accept and use the term without any hesitation, as a matter of course.
In other words, the term "post-secular" (and its derivatives) is both (already) banal and (still)commonplace today. intriguing. It is all the more important to find out what is happening with this term in the global academic space.
The short answer is that this term and the realities that are visible behind it are being used. This is evidenced by a number of recent scientific events and collective publications. At the same time, however, one should be aware that in the world of science, tens of millions of Interne ...
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