ovde - vera znanje mir

The ties between religion and politics in Europe indicate a compromise between transcendence
and immanence. The relationship between religious and political actors is becoming more
complex: it speaks of a particular conjunction of interests which make up the politics of
recognition. There is at once alliance and neutrality of the state with regard to religions. The
former ensures a pluralist recognition of religions and secular convictions, the means by which it
remains in a monopoly situation regarding the social cohesiveness while relativizing the role of
religions. The granting to religions of a privileged interlocutor role despite the decline of their hold
upon society saves them from being reduced to mere cultural identities.The politics of recognition
is characterized by an equilibrium between complicity and distance, between civil society and
state (Gauchet, 1998). What results are hybrid forms of political participation and recourse to a
sacred profane: the Human Rights, a common denominator which constitutes a minimal yet
restrictive rule, which constrains religions’ access to the public sphere. Each religious group is
called upon to imagine transactions and to formulate compromises between democratic,
secularized, pluralist society and its claim to incarnate the truth by a reference to the
transcendental and to tradition. In Brussels, there is an exchange of legitimacy between European
institutions,criticized for their democratic deficit, and religious institutions shaken by
secularization and the deregulation of belief. This exchange is founded upon an affinity between
the political and the religious: the capacity to speak globally, in terms of trans-sectorality and
global–local articulation. This affinity makes possible a certain porosity, allowing transfers
between the religious and the political within a remaining separation of church and state, religious
and political, religion and morals as background. However, even when Christian churches display
an affinity with their societal and cultural environments, as is the case in Europe, there remains an
irreducibility, a heteronomy (Gauchet, 1985) of religious values in relationship to the world, hence
their prophetic character, which, in certain regional contexts, brings about subversive or
revolutionary action, but which, in the European context, leads to a posture that is neither
attestation nor protestation but rather one that is critical. The Weberian notion of compromise
allows a grasp of these complex transactions between the religious and the political analysed at the
European level. Paul-Andre´ Turcotte and Jean Re´ my point to ‘‘the exchange and tension, if not
conflict, between religion and the world’’. For them, ‘‘the Middle Ages is the era where
Catholicism shows itself to be a masterpiece of compromise it reproduces a society to such an
extent that it vouches for it seemingly in its entirety’’(Re´ my and Turcotte, 1997). The critical
compromise of which we speak concerns another historical era when religions, following Paul
Valadier’s expression,are ‘‘in trial’’ rather than in conflict with the world, which points to
confrontation mediated by law and communicational rationality (Ju¨rgen Habermas): in other
words, which points to a universe of shared meaning.
Social Compass, 54, 2007
http://scp.sagepub.com/cgi/content/abstract/54/4/573
• aleksandart Says:
February 3rd, 2008 at 12:03 pm
Ajooooj, Vesna opet si stavila super tekst, ali dugacak….
• vesnaa Says:
February 3rd, 2008 at 5:16 pm
Hvala na pozitivnom komentaru, a sto se tice obima - nisam htela da ga kasapim…Ali mislim da
koleginicu Nevenu Pejic niko nije nadmasio po duzini tekstova
Imala sam ideju da ovaj tekst stavim za Sitinu i Mirkovu temu, jer se i sa njom moze lepo
povezati, ali nisam imala vremena… Stvarno si “laf” sto uvek procitas nove blogove od svih ljudi,
ja cesto ne stignem - ali, bice prilike!
• aleksandart Says:
February 3rd, 2008 at 6:38 pm