Secularism and Religion (1)

Can the relationship between secularism and religion be viewed through a dialectical lens? Do religious movements around the world respond to Western policies with violent and conservative reactions? What is the dialectical relationship between the philosophy of secularism and secular societies on one hand and religious movements on the other? Jürgen Habermas, the German philosopher and sociologist, raises the question of whether modern societies are in a state of 'post-secularism', meaning they have moved beyond secularism. A society that has reached the realm of 'post-secularism' must have passed through the stage of secularism. Therefore, this question regarding 'post-secular' societies only applies to progressive and affluent European societies after World War II and to societies in Canada and Australia. In these secular societies, the relationships and religious thoughts of individuals have continuously weakened. Habermas presents an important thesis regarding secular societies: on one hand, society has distanced itself from the church, which is a social fact. However, two significant trends have emerged in opposition to secular tendencies: the rise of spiritual-religious movements and the emergence of religion on an international scale in various forms. Habermas insists that global events do not mean that secularism has disappeared in modern societies. However, it is undeniable that doubts and skepticism regarding the claim of the death of religion exist. At least according to some sociologists, it can no longer be simply claimed that there is a close relationship between the modernization of a society and the process of secularization of human behavior. Habermas examines this issue from three different perspectives: Firstly, the scientific-technical progress of humans in modern disenchanting societies is at the center of attention. In these enchantment-averse societies, efforts are made to find reasons and evidence for every incident. However, this truth does not necessarily align with a metaphysical and theocentric view. Secondly, in these secular societies, churches and religious communities are no longer able to directly influence legal, political, cultural, educational, and scientific systems in the process of differentiating social systems. For this reason, churches and other religious communities are engaged in managing their sacred places and communities privately. In fact, it can be said that religion has entered the realm of people's private lives. Thirdly, the development of agricultural societies towards industrial and post-industrial societies has generally raised the standard of living and provided more security for individuals in society. With the reduction of the burdens of life and the growth and advancement of security for human existence, it seems that humans no longer need to engage with supernatural powers. Secularism has largely been realized in Europe, but Habermas writes that if this phenomenon is viewed globally, as philosophers like Hans Jonas suggest, one must even speak of the 'end of secularism'. Habermas reminds us that many sociologists have long thought that the United States is an exception because there are numerous active religious groups there. He notes that in the United States, many devout citizens are at the spearhead of modernism, meaning that in America, technical and scientific progress has never been seen as negating religion. Habermas concludes that Europe currently plays an exceptional role in a relatively religious world. When viewed globally, belief in religion seems quite normal today. Habermas himself calls this perspective revisionist. This German sociologist and philosopher writes that Europe was supposed to be a model for the world, but it seems that Europe itself has followed and is following an exceptional path. According to Habermas, three phenomena have contributed to the resurgence, expansion, and promotion of major religions worldwide: 1) Fundamentalism and conservatism are at the peak of their power, 2) The violent capabilities of religions are being used politically and instrumentally, 3) In most religious societies and churches, conservative and traditional groups have outpaced others. This fact also holds true for societies that support Buddhism and Hinduism. Of course, Islamist movements, especially in North Africa, and evangelical movements in Latin America have seen significant growth, particularly with Islamist movements growing rapidly. Habermas is well aware that fundamentalists and extremists, with their rigid interpretations of religion, are in opposition and conflict with the modern world.