Evil and the Secular

《邪恶与世俗》下一代欧洲思想家可能面临的一个有趣的智力挑战是，它选择如何定义自己的道德身份。在过去的千年里，关于欧洲人如何定义自己，或许更重要的是，他们把自己想象成道德代理人，有两种广泛的范式；一种是基督教的遗产，另一种是世俗启蒙运动。这两个当然都归功于柏拉图和单一的普遍本质的宏伟，它将表面上的多样性聚集在“真正的真实”之下；理性、理性或爱。最近，宗教和世俗思想家调停了知识流动的现状。前大主教罗文·威廉姆斯建议将英国视为一个后基督教社会，承认构成当代英国的多元信仰和非信仰马赛克。虽然德国社会理论家于尔根·哈贝马斯认为，欧洲正在进入一个后世俗化时代，但从世俗和宗教/传统理性之间的后形而上学结盟的立场来看，欧洲正在进入一个后世俗化时代，而不是由对以主体为导向的理性的普遍承诺定义的，而是由敌对社区之间的主体间共识定义的。

Evil and the Secular An interesting intellectual challenge that is likely to face European thinkers in the coming generation is how it chooses to define its moral identity. For the last millennium, there have been two broad paradigms of how Europeans have defined and perhaps more importantly imagined themselves as moral agents; one is the legacy of Christianity and the other is the secular enlightenment. Both are of course indebted to Plato and the grandeur of a single universal essence that puts together apparent multiplicity under the 'really real'; reason, the logos or love. Recently religious and secular thinkers have mediated upon the current state of intellectual flux. The former archbishop Rowan Williams has suggested that Britain be reconceived as a post-Christian society in recognition of the plurality of faith and non-faith mosaic constituting contemporary Britain. Whilst the German social theorist Jurgen Habermas believes Europe is entering into an era of post-secularity defined less by universal commitment to subject orientated reason but an intersubjective consensus amongst rival communities from a standpoint of post-metaphysical alignments between secular and religious/traditional reason.