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      Religion and Individualism in Modernity. Reflections on the Occasion of a Pandemic.

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          Abstract

          Modernity in the West had, among other things, the effect of encouraging people to distance themselves, especially from the more cultivated classes, from ecclesiastical structures, at first, and then from the Christian religion itself. This distancing had incidence on individualism, which also led to a modern vision of man and society. This paper discusses the main philosophical, political and cultural motives that directly influenced, especially after the French Revolution, the accelerated process of secularization. This process led to the skeptical and post-metaphysical attitude of the post-modernity of the 20th century. Unlike previous ones, it was a century in which atheism was not an attitude of few individuals among the intellectuals but it spread also to large groups of citizens. However, since the last two decades of the 20th century and the first decades of the 21st, some changes can be perceived that could indicate a return of interest towards religion in the West. 

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          Bismarck’s Orphan: The Modern World and Its Destiny, from “Disenchantment” to the “Steel Cage”

          The major contribution of Max Weber, according to the author, is to be seen in the concept of the “modern world” and its destiny as a society based on rational calculation. Such modern rationality is technically equipped and formal from a logical point of view. It provides a link between desired social goals and available resources to reach them. It is also a challenge for the decision-making power groups, unable to face the consequences of such rationality that begins as a liberation from traditional values and ends up in some sort of “steel cage”. Weber does not seem capable of suggesting a way out of this social and political contradiction.
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            Sacred and Profane. Essential ambiguity and vital necessity of the Sacred.

            In a situation in which the market economy is regarded as so important and decisive as to induce the emergence of a market society, the notion of the «sacred» becomes essential. The market is perfectly legitimate as a forum of negotiations, but it has a purely instrumental value. A market society is a contradiction in terminis. Only the concept of the Sacred, despite its ambiguity, can preserve and enhance the final values on which a society is built (justice, love, human recognition, interpersonal dialogue).
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              Pragmatism and Science

              Logical empiricism gave rise to a powerful paradigm and it took some decades to overthrow it, even though it should be judged respectfully since, after all, philosophy of science and logic as we know them stemmed from that ground. The basic assumptions on which the paradigm of the “received view” rested are essentially the following. In the first place, verificationism seemed almost a truth of faith. Secondly, logical empiricists never offered good arguments in support of their thesis that assertive discourse must be preferred to more pragmatic forms of language. Thirdly, they too easily assumed that something like “objective truth” really exists. Last but certainly not least, the logical empiricists did not fully recognize the historical dimension of the scientific enterprise, which subsequently turned to be something different from the “universal science” they were talking about. In the paper it is argued that scientific realism (and the nature of scientific knowledge at large) is a theme where the originality of pragmatist positions clearly emerge. Nicholas Rescher, for example, claims - against any form of instrumentalism and many postmodern authors as well - that natural science can indeed validate a plausible commitment to the actual existence of its theoretical entities. Scientific conceptions aim at what really exists in the world, but only hit it imperfectly and “well off the mark”. What we can get is, at most, a rough consonance between our scientific ideas and reality itself. This means that the scientific knowledge at our disposal in any particular moment of the history of mankind must be held to be “putative”, while its relations to the truth (i.e. how things really stand in the world) should be conceived in terms of tentative and provisional estimation. Even the optimistic visions that see science as growingly approaching the “real” truth have, at this point, to be rejected on pragmatic grounds.
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                Author and article information

                Contributors
                (View ORCID Profile)
                Journal
                Academicus International Scientific Journal
                Academicus Journal
                20793715
                23091088
                July 2020
                July 2020
                : 22
                : 9-20
                Affiliations
                [1 ]Magnificent Rector, Universidad Internacional de La Rioja, UNIR, Spain
                Article
                10.7336/academicus.2020.22.01
                f7395c47-fd61-49fb-a1b2-5545b53fed3c
                © 2020

                https://creativecommons.org/licenses/by-nc-nd/4.0/

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