Search Results (178)

This article addresses recent critiques of secularisation as a linear explanatory model for religious change in European societies, proposing that contemporary artistic creation is a fertile site for observing new interrelations between the secular and the religious. Focusing on João Madureira’s Missa de Pentecostes (2010), composed for the ensemble ‘Sete Lágrimas’ and part of a cultural project by the Roman Catholic community of ‘Capela do Rato’ (Lisbon), the study analyses how this work creatively reconfigures the traditional Mass form. By juxtaposing the Ordinary sections (e.g., Kyrie, Gloria) with the Proper sections (e.g., Introitus, Sequentia), which incorporate non-canonical Portuguese poetic texts, the composition creates a hybrid space in which ritual and artistic modes interact and mutually re-legitimise each other. Using a heterological interpretative framework inspired by Michel de Certeau, the article highlights the tensions and exchanges between ritual and aesthetic logics. The analysis draws on key theoretical concepts including Jean Rancière’s notions of consensus and dissensus, Pierre Bourdieu’s theory of ritual and habitus, Paul Ricoeur’s philosophy of translation as hospitality, and Pierre Lévy’s concept of universalism without totality. The findings suggest that Madureira’s work enacts a process of poetic re-signification of religious memory, opening new possibilities for hybrid ritual–artistic practices. These practices transform ritual time-space into an interface that fosters plural and non-totalising forms of spiritual belonging. Full article

Religion continues to exert a far-reaching influence on politics in sub-Saharan Africa. This influence is ambivalent, in that it carries significant promise while simultaneously posing serious contemporary challenges. Although there is nothing essentially problematic about religion—which indeed shapes social morality and nurtures solidarity—certain abuses grounded in faith traditions nonetheless have deleterious political and economic ramifications. The unwholesome aspects of religion are unsustainable and call for a re-thinking of the place of religion in sub-Saharan Africa today. The objective of this article is to propose postsecularity as a viable conceptual framework for re-imagining religion in sub-Saharan Africa. This postsecular framework acknowledges the socio-political value of religion, while delineating normative guardrails for a responsible practice of religion. Drawing on theorizations of the postsecular in the works of Habermas and other relevant thinkers, the article contends that the postsecular framework holds out a promise of political and economic stability for the sub-continent, ceteris paribus. Full article

This article examines how algorithmic mediation reshapes social trust and solidarity in the post-secular age. Historically grounded in shared moral horizons shaped by religion, tradition, and communal practices, trust has increasingly been displaced by technocratic governance, market rationality, and algorithmic systems that mediate work, cognition, communication, and political life. Through a critical analysis of contemporary developments—including algorithmic labour management, neurotechnology, large language models, digital public spheres, technological sovereignty, and global AI governance—the article argues that algorithmic mediation intensifies the fragility of trust by instrumentalizing human agency, fragmenting public reason, and concentrating power within opaque technological infrastructures. Against technological determinism and purely procedural approaches to ethics, the article advances a normative framework rooted in solidarity and the common good. Drawing on post-secular perspectives, a retrieval of natural law normativity, and the resources of Catholic Social Teaching, it contends that trust cannot be sustained through efficiency, prediction, or regulation alone. Instead, social trust depends upon relational goods—dignity, responsibility, participation, and truth—that resist reduction to data-driven optimization. Reclaiming solidarity therefore requires re-embedding AI within moral horizons capable of guiding technological development toward integral human flourishing. In this sense, the governance of AI emerges not merely as a technical challenge but as a decisive moral and political task for post-secular societies. Full article

This paper studies the dynamic adjustment of bilateral trade following Economic Integration Agreements (EIAs) and examines how financial development and labor market rigidity moderate the timing of trade responses. We approximate the event time adjustment path using a Piecewise Linear Trend (PLT) specification that relaxes global linearity restrictions common in dynamic gravity models. Event study evidence reveals heterogeneous pre-entry and post-entry slopes, particularly at the product-margin level. Split joint pre-trend tests show that aggregate trade satisfies long-run parallel trends, while product-level margins exhibit significant secular restructuring prior to implementation, motivating explicit slope parameterization. Within the PLT framework, financial development is associated with short-run anticipation effects, whereas labor rigidity corresponds to delayed post-entry adjustments. Industry-level interactions indicate that these dynamics vary systematically with sectoral characteristics. The results remain robust to zero-inclusive estimators, alternative institutional proxies, and alternative event time discretizations. Overall, the findings demonstrate that institutional conditions shape the temporal profile of trade adjustment and that flexible slope modeling is essential for identifying dynamic responses to trade liberalization. Full article

This research explores how Chinese youth, most of whom lack formal religious beliefs or affiliations, engage with digital non-traditional religious music, such as electronic adaptations of the Great Compassion Mantra chant, on platforms such as Bilibili. A total of 15 interviews and one year of digital ethnography were conducted to examine how various music mediators, such as music, technology, the environment, and the cultural context, shape youth’s affective states, namely their states of tranquility, trance, and transcendence. This study reinserts musicality into the social and cultural studies of religious music and identifies more fluid, contingent, and processual forms of associations and articulations between different mediators, along with the more emergent and ambient affective states brought about by such mediators, their networks, and related mediation processes. In addition, this study reveals Chinese youth’s hybridized and idiosyncratic practices that combine alternative spiritual elements with secular experiences, highlighting the context-specific ways in which Chinese youth navigate spirituality in the post-secular age. Full article

In an age in which the post-secular condition and digital capitalism are increasingly interwoven, the question of what role religion ought to play in the public sphere—and how it might regain critical and constructive force amid deepening crises of meaning—has become urgent. Contemporary digital capitalism, characterized by the pseudo-sacralization of algorithmic logic, generates a persistent absorptive power marked by ecstatic effects. This elevates technological rationality and market logic to a level of pseudo-sacral authority, exercising a form of symbolic and spiritual domination. Returning to Paul Tillich’s thought, this article reconstructs his vision of religious socialism not as a historical artifact, but as a critical public theology capable of resisting this form of demonic domination. Tillich’s central insight is that the crisis of capitalism is not merely economic but ontological: its culture of “autonomy” severs itself from its religious ground, allowing finite forms—now amplified by digital technology—to elevate themselves into ultimate meaning and thereby consolidate into self-absolutizing, demonic structures. Against this background, the article argues that Tillich’s religious socialism is not a proposal for institutional replacement, but a public theological practice rooted in “ultimate concern.” Its task is to expose the structures of usurpation operative within digital capitalism and to reconfigure the order of meaning through the symbolic vision of theonomy. Through this symbolic practice, religion is recovered as a deep dimension of culture capable of critically piercing the regimes of meaning-occlusion. Moreover, it is precisely the unfinished and open-ended characteristic of religious socialism that enables it to regain theoretical and symbolic vitality in the post-secular present. Full article

In post-Soviet Georgia, the renewed visibility of religion in the public sphere has generated ambivalent effects, fostering both social cohesion and identity-based exclusion. This article focuses on the work I Am the Way by Georgian Orthodox thinker Zurab Kiknadze to explore how a non-instrumental, ethics-based conception of public religion can be sociologically conceptualized. Drawing on a qualitative, hermeneutic-narrative method, the analysis identifies two core motifs in Kiknadze’s thought—“spiritual journey” and “silent witness”—and interprets them through the lenses of public religion theory (Casanova), lived religion paradigms (McGuire, Ammerman), and post-secular debates (Habermas). The findings indicate that Kiknadze understands faith not as a marker of dogmatic or ethno-political belonging but as a practice contributing to ethical continuity and the reconstruction of social trust. Within this framework, “silent witness” is defined as a form of faith grounded in consistency, humility, and action-oriented conviction; it is proposed as a transferable sociological mechanism that supports trust, reconciliation, and inclusive citizenship in transitional societies. Centering on the Georgian case, this article offers a conceptual contribution to rethinking the public role of religion in post-authoritarian contexts within an ethical framework. Full article

Human papillomavirus (HPV) vaccination may eventually eradicate oncogenic vaccine-targeted HPVs but only with a strategy that also protects unvaccinated individuals. We compared the impact of gender-neutral and girls-only vaccination strategies on the indirect and direct protection of unvaccinated and vaccinated young women against HPV16/18 infection using HPV16/18 seropositivity and PCR positivity 3–7 years post vaccination as the outcome measure. A total of 33 Finnish communities were randomized to one of three vaccination strategies: bivalent gender-neutral HPV vaccination (Arm A), girls-only HPV vaccination (Arm B), or control hepatitis B vaccination (Arm C). All individuals born between 1992 and 1995 and residing in these communities (n = 80,272) were invited to participate. Overall, 11,662 males and 20,513 females consented, corresponding to vaccination coverages of 25% and 45%, respectively, in 2007–2009. Between 2010 and 2014, 11,396 cervical samples were collected from 18-year-old participants and subjected to high-throughput PCR-based HPV genotyping. In addition, serum samples were obtained from 8022 unvaccinated women under 23 years of age residing in Arm A (n = 2657), Arm B (n = 2691), or Arm C (n = 2674) communities during the pre-vaccination (2005–2010) and post-vaccination (2011–2016) periods. To assess indirect vaccine effects using PCR and serological outcomes in unvaccinated women, we compared reductions in HPV16/18 prevalence from baseline within the gender-neutral and girls-only vaccination arms, using the control arm as a reference. A significant decrease in seroprevalence between the pre- and post-vaccination periods was detected in the gender-neutral communities for both HPV16 (seroprevalence ratio = 0.64) and HPV18 (0.72), whereas no comparable reductions were observed in the girls-only or control communities. In contrast, a significant reduction in HPV18 PCR-based prevalence from baseline to the post-vaccination period was observed in both the gender-neutral (0.32) and girls-only (0.61) communities. However, after accounting for ratios of seroprevalence rations for secular trends, the corresponding decrease in HPV18 seroprevalence was no longer statistically significant. Vaccine efficacy (VE) in Arm A or Arm B versus Arm C of vaccinated women measured the direct protection of vaccinated women by vaccination strategy. HPV16/18 VEs varied between 89% and 96% with some indication of herd effect against HPV18. Robust effectiveness of vaccination against PCR-confirmed cervical HPV16/18 infections, along with rapid indirect protection against HPV16/18 and HPV18 infections, was evident even with vaccination reaching only 25% and 45% coverage. Our results suggest that vaccine efficacy and herd effect induced by gender-neutral 2vHPV vaccination sets the stage for comprehensive HPV eradication, including the unvaccinated in the vaccinated communities. Full article

This article analyses the phenomenon of nonreligiosity in Northern Poland in the context of secularisation, individualisation, and pluralisation in religion. Based on quantitative research conducted in 2024 among adult residents of Western and Gdańsk Pomerania (N = 1500), this study shows that nonreligiosity is not merely a lack of faith but a multidimensional social construct encompassing both religious indifference and active irreligiosity. Factor analysis confirmed a two-dimensional structure—religious indifference and irreligiosity—differing in their degree of reactivity towards religion. In Western Pomerania, both forms are statistically stronger and conceptually broader, taking the shape of secular individualism and demands for a more secular public sphere, whereas in Gdańsk Pomerania, attitudes are more polarised, ranging from institutionalised faith to open contestation of the Church. Drawing on the approaches of Campbell, Zuckerman, Bullivant, Klug, and Lee, this study interprets nonreligiosity as a dynamic field of attitudes, from distance to opposition towards religion. The findings indicate that secularisation in Poland does not lead to the disappearance of religion but to its restructuring and privatisation. Nonreligiosity thus emerges as an alternative source of meaning, morality, and identity in a post-Catholic society, while regional differences reveal a hybrid model of secularisation that combines passivity and distance with active contestation, confirming the continuum between religiosity and nonreligiosity in contemporary worldviews. Full article

This paper examines postsecularism, magic and disenchantment in the West with an emphasis on Wicca. Following a discussion of postsecularism, it provides a critical overview of the Weberian notion of disenchantment which describes the decline in magic in modernity. Magic, far from disappearing in the postsecular, has been transformed through a process of psychologization. While there is substantial evidence for the persistence of magic in modernity, the question is how it persists. The notion of participatory consciousness is deployed to account for its persistence. Participatory consciousness allows us to understand the ways that everyday life blends secular, spiritual, and religious aspects—a central theme of the postsecular condition. This paper deploys secondary ethnographic data pertaining to phenomenological studies of Wiccan rituals. Wiccans demonstrate an interest in spirituality that aligns with nature. There is a complex relationship between secular and religious ideas with a blending of spiritual practices with modern technology and individualized spiritual paths. Through the performance of rituals, practitioners transition from an ‘ordinary’ to a ‘magical’ worldview—a form of participatory consciousness involving analogical thinking, imagination, meaning and affect associated with an holistic and enchanted worldview where there are meaningful connections between people, events, and objects. Full article

Contemporary religiosity is undergoing profound transformation, shaped by postsecular and postmodern dynamics. Amid global declines in institutional affiliation, religious and spiritual tourism has emerged as a salient expression of evolving faith. Poland exemplifies this paradox: witnessing one of the world’s steepest declines in youth religiosity, even as Catholicism retains symbolic centrality. Drawing on survey data from 510 Polish young adults (Generation Z), this study examines how religiosity, faith-based travel, and social attitudes intersect within a postsecular framework. Findings reveal a dual trajectory: while religious tourism reinforces institutional belonging and traditional values, spiritual tourism aligns with individualized, fluid religiosity and looser ties to religious institutions. The study introduces a novel conceptual model mapping the interdependencies between religiosity, mobility, and identity among youth in postsecular societies. This framework demonstrates how faith-based travel actively mediates social attitudes and reconfigures religious engagement, positioning mobility as a generative force in shaping contemporary belief. Rather than following a linear path of secularization, Generation Z selectively blends inherited Catholic traditions with personalized, experience-driven spirituality. These findings advance sociological debates on secularization, postsecularism, and the transformation of religious identity through mobility. Full article

What happens when the church no longer speaks to the soul, yet the soul keeps searching? Across post-religious Europe, a new kind of spirituality is rising: fluid, fragmented, and deeply personal. It offers comfort where doctrine no longer resonates, and healing where institutions feel distant. As mental health struggles grow, these alternative spiritualities flourish, reflecting the emotional landscape of late modernity, while institutional religion struggles to respond in meaningful, preventive ways. This article first explores the philosophical and cultural shifts that have led from church pews to yoga mats and mindfulness apps. Then it presents new data from some of Europe’s most secular countries, examining the relationship between faith, spirituality, and psychological well-being. Finally, it proposes a renewed form of Christian spirituality—one that is emotionally attuned, Spirit-led, and culturally rooted in the liquid realities of our time. Full article

This paper revisits Saudi Arabia’s religious statecraft through the lens of Pax Wahhabica, interrogating the transnational diffusion, strategic reconfiguration, and evolving instrumentalisation of Wahhabism as a modality of imperial theopolitics and a conduit of ideological projection. Tracing Wahhabism from its eighteenth-century roots, through its Cold War entrenchment as a bulwark against secular nationalism, to its post-9/11 fragmentation, this study offers a conceptual re-evaluation of Wahhabism not as a fixed theological doctrine but as a malleable constellation of norms and discourses continuously calibrated to state interest. Theoretically anchored in soft power analysis, constructivist norm diffusion, Gramscian hegemony, and Foucauldian governmentality, this paper examines how religious norms are mobilised through affective discourse, institutional socialisation, and securitised governance to advance regime resilience. Through empirical case studies on Bosnia, Indonesia, and Nigeria, it elucidates how Wahhabi norms were localised, hybridised, and, in some instances, weaponised against their progenitors. Finally, this paper examines the domestic reconfiguration and international repositioning of Wahhabism under Muḥammad bin Salmān, arguing that contemporary Saudi theopolitics marks not the abandonment of Wahhabism but its reconversion into a strategically curated, domesticated ideology. Pax Wahhabica, thus, persists—not as an unbroken theological doctrine but as a hybrid ideational empire in which Islam is strategically retooled as an instrument of hegemonic statecraft. Full article

This study investigates the perceptions of halal food among theology students from three culturally diverse cities: Istanbul, Berlin, and Kuala Lumpur. As individuals receiving formal religious education, theology students are expected to exhibit strong awareness of Islamic dietary principles. Utilizing a quantitative research design, data were collected from 210 participants via online surveys using validated Likert-type scales measuring halal awareness, halal literacy, religious commitment, social influence, perceived behavioral control, price value, hedonic motivation, and consumption habits. One-way ANOVA and post hoc Tukey tests revealed significant differences between cities in nearly all variables. Students in Kuala Lumpur consistently demonstrated higher scores, indicating a stronger alignment with institutionalized halal systems and collectivist cultural norms. Berlin participants reported lower awareness and influence levels, likely reflecting a more secular and individualistic environment. Istanbul students fell between the two, showing strong religious motivation but less structural support. The findings highlight how halal food perceptions are shaped not only by individual religiosity but also by cultural, political, and economic contexts. This study contributes to the literature by offering a cross-cultural perspective on halal consumption and underscores the importance of integrating structural and cultural factors into religious food behavior research. Full article

Generally speaking, the conception of God serves as the theoretical focal point and central concern of Kant’s philosophy of religion. Its content is multidimensional, covering many aspects, such as proof of God’s existence, the image of God, and God’s status and functions. The purpose of this paper is to examine the evolution of the concept of God in Kant’s philosophy of religion in three different philosophical periods—the pre-critical period, the period of the critical philosophy and the post-critical period—to analyze the evolution of the internal contradictions in Kant’s philosophy of religion and the course of its systematic construction, and, on this basis, to reveal the three pivotal systemic transformations achieved by Kant’s philosophy of religion—the deconstruction of traditional theology, the reconstruction of rational theology and the construction of moral religion. Finally, this paper elucidates four internal roots which drive these pivotal transformations: (1) methodological foundation: the development of critical philosophy; (2) systematic goal: the establishment of scientific metaphysics; (3) axiological orientation: the secularization of theology into anthropological theology; and (4) practical culmination: the extension of pure moral philosophy. Full article