By Jorge Larraín
Este libro de Jorge Larraín explora de manera sistemática las relaciones entre modernidad, globalización, neoliberalismo e identidad en América Latina. El objetivo es contestar algunas preguntas pendientes que no han sido suficientemente analizadas y dilucidar algunas confusiones conceptuales que se han ido difundiendo.
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Leiden: Brill Academic Publishers. e. in depicting three religious figures, of the martyr, the convert (and re-convert), and the (apocalyptic) black knight, I would like to discuss the process of resurgent religion in politics. I assume that it is not merely a return to the past: a subordination of the former to the latter or, vice versa, an exploitation of religion by politicians. We are dealing with another theoretical puzzle: the autonomy of politics itself produces religious figures whenever politics reveals its pure soul, the symbolic code according to which the political domain works.
Heelas, Paul, Linda Woodhead, et al. 2005. The Spiritual Revolution: Why Religion is Giving Way to Spirituality. Oxford: Blackwell. Herberg, Will. 1960. Protestant, Catholic, Jew: An Eassy in American Religious Sociology. Garden City, NY: Anchor Books. Hervieu-Léger, Danièle. 1999. Le pèlerin et le converti: La religion en mouvement. Paris: Flammarion. Howell, Julia D. 2005. Muslims, the New Age and Marginal Religions in Indonesia: Changing Meanings of Religious Pluralism. Social Compass, 52, 473-492.
Indeed, the current meanings of the word “fundamentalism”, to which the Ayatollah is assigned, still carries that older connotation. “Fundamentalism”, as Berger realized in the above quote, was the shocking realization that modernization along with its secularization no longer held – and here, by the way, is why Jerry Falwell is so important: he linked the USA and revolutionary Iran and thereby made it much more difficult to keep assigning the Ayatollah to the past. Now, in as much as the linking concept in the case of modernization and religion was rationalization, the modern being essentially rational whereas religion was essentially irrational and therefore modernization should entail the weakening or disappearance of religion; under the rubric of globalization, this no longer holds.