torsdag, maj 24, 2012

William Connolly om sekularismen och metafysiken

By eschewing reference to controversial metaphysical assumptions in their own forays into public life, secularists hope to discourage a variety of enthusiastic Christians from doing so in turn. Sometimes, indeed, such an agnostic stance folds the admirable virtue of forbearance into public debate. But the cost of elevating this disposition to restraint into the cardinal virtue of metaphysical denial is also high. First, such a stance makes it difficult for its partisans to engage a variety of issues of the day, such as the legitimate variety of sexual orientations, the organization of gender, the question of doctor-assisted death, the practice of abortion, and the extent to which a uniform set of public virtues is needed. It is difficult because most participants in these discussions explicitly draw metaphysical and religious perspectives into them, and because the claim to take a position on these issues without invoking controversial metaphysical ideas is soon seen to be a facade by others. Academic secularists are almost the only partisans today who consistently purport to leave their religious and metaphysical baggage at home. So the claim to being postmetaphysical opens you to charges of hypocrisy or false consciousness: "You secularists quietly bring a lot of your own metaphysical baggage into public discourse even as you tell the rest of us to leave ours in the closet".

William Connolly. Why I am not a secularist. University of Minnesota Press, 1999.  s.37

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