Search Results

therapeutic traditions. This Elsewhere reveals a profound desire for religiosity that emerges from a post-secular Germany. Desire is also a crucial yet not openly disclosed element of the affective politics of the Christian women of Kristiania. Through the

different from hopeful accounts of a pluralist post-secular public sphere in which our shared viscerality constitutes a common ground (e.g., Connolly 1999 , 2005 ). What the story of the boy-turned-man shows is a self already decentered, already disrupted

Politica: Romanian Political Science Review 7 ( 3 ): 791 – 801 . Gog , S. 2016 . ‘ Alternative Forms of Spirituality and the Socialization of a Self-Enhancing Subjectivity: Features of the Post-Secular Religious Space in Contemporary Romania

Research Centre 2017). The first trajectory is made of those ensembles of works dealing with the problem of post-secularism, de-secularisation, and ‘re-enchantment’, especially the differently defined new or renewed spiritualities or forms of religiosity

’s potential to promote refugees’ resilience and to mitigate humanitarian emergencies. Thus, the adequacy of secularism, as the ultimate explicatory standpoint on social reality, is questioned and new, post-secular categories are invoked to understand

Local Communities . Wilkinson , Olivia . 2018a . “ Secular Humanitarians and the Postsecular: Reflections on Habermas and the Typhoon Haiyan Disaster Response .” Journal of Contemporary Religion 33 ( 2 ): 193 – 208 . https://doi.org/10

, Culture, and Public Programs of Noise in the Twentieth Century . Cambridge, MA : MIT Press . Bohlman , Philip . 2013 . “ Music Inside Out: Sounding Public Religion in a Post-Secular Europe .” In Music, Sound and Space: Transformations of Public and

externality of Christianity to the Americas and its ongoing extimacy to the exercise of power in the world that the Conquest wrought, we aim to provincialize Eurocentric accounts of the emergence of the secular state and in so doing extend post-secular

)orders while also disrupting and reinstating the Law. And with and beyond the Law more broadly, they help us to further post-secular (b)order theories by extending our ethnographic understandings to miraculous potentialities, the struggles against, and the

“our common home” (ibid.: 12). Hailed as an ecumenical text and taken as an inspiration by post-secular theorists like Latour, Laudato Si is also a reassertion of the sovereignty of the Church over life itself. But we need not concede this claim to