After Political Religion: Special Aspects of Russian Post-Secularism

IF 2.9 1区 哲学 Q1 ETHICS Journal of Political Philosophy Pub Date : 2022-09-09 DOI:10.30570/2078-5089-2022-106-3-48-64
A. Matetskaya
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Abstract

The concept of a post-secular society proposed by Jurgen Habermas has become quite popular in Russia, and not only within the framework of scientific discourse. However, in the Russian context, the very concept of “post-secular” is most often interpreted through the prism of desecularization. According to the author’s conclusion, the special aspects of the religious revival in the country after the collapse of the Soviet regime can largely explain this. The article shows that the transition to a post-secular state in Russia included not only a rethinking of the perspectives of religion in a secular society and an awareness of the need for the participation of believers in public discussions, but also a change in the institutional position of religion, the rapprochement of the Russian Orthodox Church (ROC) and the authorities, the formation of a new idea of collective identity on the basis of Orthodoxy as the dominant confession, as well as an attempt to construct an official ideology, or a secular religion, an important element of which would be the symbolic heritage of Orthodoxy. Religion turned out to be in demand primarily for solving social and political problems: determining national specifics, reviving lost cultural traditions, and legitimizing political power. Religious revival in that form did not imply proper religious conversion and thus was not accompanied by a noticeable increase in real religiosity. The author explains the predominantly “secular” perception of the functions of religion by the authorities and a significant part of society by the legacy of the Soviet political religion, which pushed traditional religions with their transcendent sacred to the periphery of social life and gave rise to specific forms of the secular sacred.
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政治宗教之后:俄国后世俗主义的特殊方面
尤尔根·哈贝马斯提出的后世俗社会概念在俄罗斯非常流行,而且不仅仅是在科学话语的框架内。然而,在俄罗斯的背景下,“后世俗”的概念通常是通过非世俗化的棱镜来解释的。根据作者的结论,苏联政权解体后该国宗教复兴的特殊方面可以在很大程度上解释这一点。文章表明,俄罗斯向后世俗国家的过渡不仅包括对世俗社会中宗教观点的重新思考和对信徒参与公共讨论的必要性的认识,还包括宗教制度地位的改变,俄罗斯东正教会(ROC)与当局的和解,在东正教作为主导信仰的基础上形成了一种新的集体认同观念。以及试图构建一种官方意识形态,或一种世俗宗教,其中一个重要因素是东正教的象征性遗产。事实证明,人们对宗教的需求主要是为了解决社会和政治问题:决定国家的具体情况,恢复失去的文化传统,使政治权力合法化。这种形式的宗教复兴并不意味着适当的宗教皈依,因此并没有伴随着真正宗教信仰的显著增加。作者解释说,苏维埃政治宗教的遗产使当局和社会的很大一部分人对宗教的功能有了主要的“世俗”看法,这将具有超越性神圣的传统宗教推到了社会生活的边缘,并产生了世俗神圣的特定形式。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
CiteScore
4.10
自引率
5.60%
发文量
17
期刊介绍: The Journal of Political Philosophy is an international journal devoted to the study of theoretical issues arising out of moral, legal and political life. It welcomes, and hopes to foster, work cutting across a variety of disciplinary concerns, among them philosophy, sociology, history, economics and political science. The journal encourages new approaches, including (but not limited to): feminism; environmentalism; critical theory, post-modernism and analytical Marxism; social and public choice theory; law and economics, critical legal studies and critical race studies; and game theoretic, socio-biological and anthropological approaches to politics. It also welcomes work in the history of political thought which builds to a larger philosophical point and work in the philosophy of the social sciences and applied ethics with broader political implications. Featuring a distinguished editorial board from major centres of thought from around the globe, the journal draws equally upon the work of non-philosophers and philosophers and provides a forum of debate between disparate factions who usually keep to their own separate journals.
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