Charles Taylor :: secularization conference
by Eric Daryl Meyer
Tomorrow morning Carolyn and I are going to drive over to New Haven in order to spend a few days listening to people interact with Charles Taylor’s recent book, A Secular Age. Taylor has become something of a hero to both of us in the last year or so, and we are both looking forward to meeting him there. In particular, Taylor (along with Alasdair MacIntyre) has helped me to articulate the instincts and patterns of thinking that foment doubt. Situating those patterns of thought historically and culturally does not make them go away, but it strips them of any claim to absolute objectivity—and in so doing, increases the plausability of faith (which nonetheless always remains a “leap”). This is not the place to go into the exact shape of my doubts, but by “patterns of thought” I am referring to fairly common tendencies in our culture; a penchant for reductive explanation, instrumentalizing and pragmatist thought, and the critiques of characters like Feuerbach and Freud. Taylor did not set out to write an apologetic in either Sources of the Self or A Secular Age. Nonetheless, both of these books have allowed me to see through my own doubts in fairly significant ways—which is something I count as a great gift.
In the next few days, I intend to post basic outlines/notes from a few of the sessions at the conference (a schedule is available here). I am not sure whether we will have internet access in New Haven, but regardless postings will appear soon. Your thoughts and comments are not only welcome but solicited.
To start things off, I’ll offer a few quotes that adumbrate the basic argument behind Taylor’s attempt to tell the story of secularization in a new way in A Secular Age:
“The change I want to define and trace is one which takes us from a society in which it was virtually impossible not to believe in God, to one in which faith, even for the staunchest believer, is one human possibility among others. I may find it inconceivable that I would abandon my faith, but there are others, including possibly some very close to me, whose way of living I cannot in all honesty just dismiss as depraved, or blind, or unworthy, who have no faith (at least not in God, or the transcendent). Belief in God is no longer axiomatic. There are alternatives. And this will also likely mean that at least in certain milieux, it may be hard to sustain one’s faith. There will be people who feel bound to give it up, even through they mourn its loss. This has been a recognizable experience in our societies, at least since the mid-nineteenth century. There will be many others to whom faith never even seems an eligible possibility. There are certainly millions today of whom this is true…
“Now in this regard, there has been a titanic change in our western civilization. We have changed not just from a condition where most people lived ‘naively’ in a construal (part Christian, part related to ‘spirits’ of pagan origin) as simple reality, to one in which almost no one is capable of this, but all see their option as one among many. We all learn to navigate between two standpoints: an ‘engaged’ one in which we live as best we can the reality our standpoint opens us to; and a ‘disengaged one in which we are able to see ourselves as occupying one standpoint among a range of possible ones, with which we have in various ways to coexist.”
For Taylor, the story of secularization is not primarily the story of the removal of religious figures from positions of political power (the disestablishment of churches and the separation of church and state), nor is it the story of the decline of religious belief and practice (however that may be measured), rather the story of secularization is the story of the plurality of plausible interpretations for human experience, and the inability to reach a perspective where one can finally and decisively inhabit one interpretation or another. As such, Taylor is arguing that secularization is not the result of the inevitable march of scientific knowledge or changes in political and economic structures; rather, it arises as the result of the surfeit of plausible self-understandings, some of which have no recourse to any transcendence.
The thesis of the text, (which will likely need some unpacking in the next few posts) is this:
“I would like to claim that the coming of modern secularity in my sense [the third "story" in the paragraph above] has been coterminous with the rise of a society in which for the first time in history a purely self-sufficient humanism came to be a widely available option. I mean by this a humanism accepting no final goals beyond human flourishing, nor any allegiance to anything else beyond this flourishing. Of no previous society was this true.”
Charles Taylor, A Secular Age (Cambridge, MA: Harvard University Press, 2007), 3, 12, 18.