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  1. On Seizing the Source: Toward a Phenomenology of Religious Violence.Michael Staudigl - 2016 - International Journal of Philosophical Studies 24 (5):744-782.
    In this paper I argue that we need to analyze ‘religious violence’ in the ‘post-secular context’ in a twofold way: rather than simply viewing it in terms of mere irrationality, senselessness, atavism, or monstrosity – terms which, as we witness today on an immense scale, are strongly endorsed by the contemporary theater of cruelty committed in the name of religion – we also need to understand it in terms of an ‘originary supplement’ of ‘disengaged reason’. In order to confront its (...)
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  • Phenomenology and the Post-Secular Turn: Reconsidering the ‘Return of the Religious’.Michael Staudigl & Jason W. Alvis - 2016 - International Journal of Philosophical Studies 24 (5):589-599.
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  • Social Services Offered by Faith-Based Organizations in the Post-Secular Society.Polixenia Nistor - 2019 - Postmodern Openings 10 (4):65-103.
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  • Similarities and Differences in Perennial and Post-Secular Approaches to Society.Janos Toth - 2013 - In Pál Eszter Somlai Péter & Szabari Vera (eds.), Kötő-Jelek 2011. Eötvös Loránd Tudományegyetem.
    Issues of the truth potential of religions and its alleged incompatibility with scientific objectivity are among the questions that cannot be bypassed in discourses aiming to an integral understanding of society. In this paper, we will examine and compare two specific approaches that share the intention of taking into consideration religious truths when describing and criticising both modern societies and methods permitting their scientific examination within the academic field. As perennialism focuses on common metaphysical truth shared by all religions, and (...)
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  • Prolegomena to a phenomenology of “religious violence”: an introductory exposition.Michael Staudigl - 2020 - Continental Philosophy Review 53 (3):245-270.
    This introductory essay discusses how the trope of “religious violence” is operative in contemporary discussions concerning the so-called “return of religion” and the “post-secular constellation.” The author argues that the development of a genuine phenomenology of “religious violence” calls on us to critically reconsider the modern discourses that all too unambiguously tie religion and violence together. In a first part, the paper fleshes out the fault lines of a secularist modernity spinning out of control. In a second part, it demonstrates (...)
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  • Recovering the Vertical.Michael Staudigl - 2020 - PhaenEx 13 (2):62-85.
    This paper examines the relationship between religion and violence from a phenomenological point of view. In the context of the so-called "return of the religious" and the crisis of contemporary social imaginaries, it deals with the supposedly disruptive and liberating potentials of religion in general, and religious violence in particular. The discussion revolves around the concept of "verticality" as developed by A. Steinbock and offers a generative interpretation of verticality's liberating and transformative potentials. The paper proceeds to demonstrate how religion (...)
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  • Tractatus practico-theoreticus.Nythamar De Oliveira - 2016 - Porto Alegre, Brazil: Editora Fi.
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  • Is the Essence of Christianity a Disenchanted World? A Critical Discussion of Marcel Gauchet.Patrick Giddy - 2019 - South African Journal of Philosophy 38 (3):313-329.
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  • La religion dans l’espace public post-séculier, une confrontation critique des perspectives de Habermas et de Gauchet.Antoon Braeckman - 2010 - Dialogue 49 (1):53-72.
    RÉSUMÉ : Dans sa lecture du rôle de la religion dans l’espace public, Habermas fait abstraction du pouvoir de la religion d’instituer symboliquement les communautés. Gauchet part d’une vision de la religion dans laquelle cette dimension est centrale. Je considère toutefois que Gauchet sous-estime également la mesure dans laquelle la religion a conservé ce pouvoir au sein de la société post-séculière. ABSTRACT: This article seeks to demonstrate that in his reading of the role of religion in the public realm, Habermas (...)
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