نوع مقاله : مقاله پژوهشی
نویسنده
دانشآموختۀ دکتری جامعهشناسی فرهنگی، گروه جامعهشناسی، دانشکدۀ علوم انسانی، دانشگاه گیلان، رشت، ایران.
چکیده
کلیدواژهها
موضوعات
عنوان مقاله [English]
نویسنده [English]
Introduction
In general, the relationship between modernity and theology (political and economic) has been considered from two different perspectives. One aspect, which is a more classical and general approach, considers modernity and the Enlightenment as a fundamental break with the world of tradition. In this view, modernity is the product of disregard for religion and liberation from it. In contrast to priests and religious missionaries, philosophers and scientists emerged during the Enlightenment who were known as interpreters of the new world. But there was another branch that considered modernity and secular rationality not in opposition to the theological tradition but in its continuation. For them, modern thought and experience are the earthly and humanization of theological and religious ideas. In this branch, the theological tradition is present and manifests itself in the context of modernity, whether in the form of pursuing messianic promises, or in the form of moral influences. In late modernity, each of these readings has focused on unique aspects. However, Walter Benjamin’s political theology, while criticizing theological and enlightenment traditions in the right and left camps, reveals historical philosophy that draws on theological ideas and applies them in revolutionary traditions. In the view of this article, such a combination, which goes beyond previous approaches, can provide new solutions for overcoming the problems, challenges, and dead ends of late modernity.
The Research Method
This article, relying on library sources (documents) and using a descriptive and analytical method, examines different readings of the relationship between theology and the experience of early modernity and its transformation into the theory of political theology in late modernity.
Results and Discussion
Regarding the relationship between theology and the Enlightenment, one perspective emphasizes the opposition between the two. In this reading, the wisdom of the Enlightenment and theology, the virtues of Christian thought that prevailed in the Middle Ages, were overturned, and the salvation of that world gave way to a prosperous life in this world. The Enlightenment thinkers pinned their hope on human progress. In their view, progress knew no bounds. In their belief, if an institutional and comprehensive transformation could be created, the perfection of society would be within reach. They imagined that science and material progress would provide the means for happiness and virtue. In another reading, the Enlightenment and modernity were the continuation of theology. In this reading, the Enlightenment and history were in line with the medieval messianic religion and were intended to implement its claim to salvation on earth. And finally, critical theory and its branch that focused on political theology attempted to go beyond the limitations of the first two perspectives and utilize the services of theology to achieve the social, economic, and political ideals of modernity.
Conclusion
In his final conclusion, Walter Benjamin sees the role of theology as simply providing images of worldly happiness for modern subjects, going beyond the conventional dualism of theology and enlightenment and their complete connection. Benjamin uses the power of theology and its images to combat the conquerors of the past and present. Thus, theology is placed at the service of remembering and then liberating and redeeming modern man and transcending the limitations of modernity.
کلیدواژهها [English]
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