By Kaustuv Roy
This publication allows a lacking discussion among the secular and the transsecular dimensions of human lifestyles. It explores sorts of limits of the secular: the inadequacies of its assumptions with admire to the full being of the human, and the way it curbs the ontological sensibilities of the human. Kaustuv Roy argues that considering that secular cause of modernity can basically characterize the empirical size of lifestyles, people are pressured to denationalise the non-empirical size of being. it really is consequently absent from the social, imaginary, in addition to public discourse. This one-sidedness is the basis reason behind a few of the ills dealing with modernity. Roy contends bridge-consciousness that praxeologically relates the secular and the non-secular domain names of expertise is the necessity of the hour.
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Extra info for Limits of the Secular: Social Experience and Cultural Memory
Laing, The Divided Self: An Existential Study in Sanity and Madness (London: Penguin, 2010). 13 CONCEPT FETISHISM 41 Therefore, returning to the somewhat uncommon notion of the characteristic of ontological negativity of rationality—its formation as a reaction to the heterogeneity of experience—we continue our examination of the structure of reason. We have to begin by looking into the relation between objects and their representation in thought. ”14 Unlike the Hegelian conception, between identitarian thought and heterogeneous object, there is an irreducible gap.
The exclusive focus on human flourishing—the material well-being of human beings to the exclusion of other species and the environment—that masses of humans could take part in, became the eventual foundation for secularity. It eschewed any higher realization, or cosmic relationality that was beyond the empirically verifiable or directly achievable, reducing the world into systems and sub-systems that were within the grasp of instrumental thought. At the same time this stance inevitably led to the reductive collapse of the human to mechanical conceptions such as gene complexes, neural phenomena, and biochemistry.
21 The concept of equality is cast over the polity like holy ashes that suborn any due reflection. Rarely do the proponents of equality take it home and mull over what such a concept might demand of them. It is in fact the very denial of actuality that establishes equality as a reified concept, a jingle. 22 Reconnected to its non-conceptual, empirical roots, the concept of equality might demand more from its advocates than they might be willing to give. 23 Equality is not to be conceptually posited but to be practiced; it is thus the sum total of certain practices—the non-conceptual content—that might be pictured and represented in the concept but that cannot stand in for the actuality.