000			02077cam a22002175i 4500
999			_c110854 _d110854
001			21563387
005			20220714151258.0
010			_a 2020940526
020			_a9781350145641
040			_aDLC _beng _erda _cDLC
042			_apcc
082			_223 _aSS10.9 _bY380
100			_aYelle, Robert A and Trein, Lorenz _eEditors
245	0	0	_aNarratives of Disenchantment and Secularization: Critiquing Max Weber's Idea of Modernity _b
260			_aLondon _bBloomsbury Academic _c2021
300			_a262p
520			_a"What does it really mean to be modern? The contributors to this collection offer critical attempts both to re-read Max Weber's historical idea of disenchantment and to develop further his understanding of what the contested relationship between modernity and religion represents. The approach is distinctive because it focuses on disenchantment as key to understanding those aspects of modern society and culture that Weber diagnosed. This is in opposition to approaches that focus on secularization, narrowly construed as the rise of secularism or the divide between religion and politics, and that then conflate this with modernization as a whole. Other novel contributions are discussions of temporality - meaning the sense of time or of historical change that posits a separation between an ostensibly secular modernity and its religious past - and of the manner in which such a sense of time is constructed and disseminated through narratives that themselves may resemble religious myths. It reflects the idea that disenchantment is a narrative with either Enlightenment, Romantic, or Christian roots, thereby developing a conversation between critical studies in the field of secularism (such as those of Talal Asad and Gil Anidjar) and conceptual history approaches to secularization and modernity (such as those of Karl Löwith and Reinhart Koselleck), and in the process creates something that is more than merely the sum of its parts"--
906			_a0 _bibc _corignew _d2 _eepcn _f20 _gy-gencatlg
942			_2ddc _cBK