By Ananda Abeysekara
Ananda Abeysekara contends that democracy, in addition to its adored secular norms, is based at the concept of a promise deferred to the longer term. Rooted in democracy's messianic promise is the assumption that religious—political identity-such as Buddhist, Hindu, Sinhalese, Christian, Muslim, or Tamil—can be critiqued, neutralized, greater, and adjusted, even whereas last inseparable from the genocide of the previous. This facile trust, he argues, is exactly what distracts us from not easy the violence inherent in postcolonial political sovereignty. whilst, we won't easily brush aside the democratic suggestion, because it permeates so deeply via our modernist, capitalist, and humanist selves.
In The Politics of Postsecular faith, Abeysekara invitations us to reassess our ethical-political legacies, to examine them now not as difficulties, yet as aporias, within the Derridean sense-that is, as contradictions or impasses incapable of solution. Disciplinary theorizing in faith and politics, he argues, is not able to spot the aporias of our postcolonial modernity. The aporetic legacies, that are like specters that can't be needed away, call for a brand new type of considering. it's this pondering that Abeysekara calls mourning and un-inheriting. Un-inheriting is a fashion of meditating on historical past that either avoids the easy binary of remembering and forgetting and offers an unique point of view on background, reminiscence, and time.
Abeysekara situates aporias within the settings and cultures of the U.S., France, England, Sri Lanka, India, and Tibet. In featuring concrete examples of faith in public existence, he questions the duty of refashioning the aporetic premises of liberalism and secularism. via shut readings of Nietzsche, Heidegger, Arendt, Derrida, Butler, and Agamben, in addition to Foucault, Asad, Chakrabarty, Balibar, and Zizek, he bargains readers the way to take into consideration the futures of postsecular politics that's either dynamic and creative.
ABOUT THE AUTHOR
Ananda Abeysekara is affiliate professor of non secular reports at Virginia Polytechnic Institute and kingdom college. he's the writer of colours of the gown: faith, id, and distinction, which received the yank Academy of Religion's award for top First e-book within the heritage of Religions.
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Extra resources for The Politics of Postsecular Religion: Mourning Secular Futures
God remains dead. ” Following this pronouncement, the madman poses a series of rhetorical questions about the event—from how it became possible for God to be killed to what might be invented to replace Him. He then yells at the silent, bewildered crowd: I have come too early. . My time is not yet. This tremendous event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time; the light of the stars requires time. Deeds, though done, still require time to be seen and heard.
19 This is one of the clearest statements about deconstruction, and I show in chapter 7 the importance of such a deconstructive project in my reading of Derrida’s opus, Politics of Friendship. What should be noted here is the profundity of this statement: that (“a logic of the text”) which is deconstructed cannot be changed. 20 What if such a text is one that we can deconstruct because it has a history, a history within which so many have attempted to comment upon it—through wars, through genocides, through separatist struggles—so as to change and reconstruct it from generation to generation?
Heidegger tries to avoid the problem of the separation between life and death. To make a long story short, Derrida does not think that Heidegger is able to avoid the perennial problem of death because he does not and cannot think of death in terms of its aporia. If we think of aporia as the “impossible,” Heidegger does speak of death as “the possibility of the absolute impossibility of Dasein” (quoted in Aporias, 69). In that sense, Derrida notes, there may be several aporias “internal to the Heideggerian discourse,” but Heidegger cannot think the aporias because he ends up understanding life and death in terms of the binary of here/there.
The Politics of Postsecular Religion: Mourning Secular Futures by Ananda Abeysekara