Nastiness Diagnosis. Anthropology. Religion. Gender. Justice. A Personal Notepad For the General Public.
secular 1 宗教的脈絡 沒有發生
secular 2 公民論述中的宗教的邊緣化 不是實行教義與否而是宗教人士必須把自己的考量轉譯成非神學的公眾領域語言。 發生。（在印尼不適用）
secular 3 信仰成為一種可能性 而非背景 （在印尼不適用）
“And so we come to understand our lives as taking place within a self-sufficient immanent order; or better, a constellation of orders, cosmic, social and moral… these orders are understood as impersonal. This understanding of our predicament has as background a sense of our history: we have advanced to this grasp of our predicament through earlier more primitive stages of society and self-understanding. In this process, we have come of age… The immanent order can thus slough off the transcendent. But it doesn’t necessarily do so. What I have been describing as the immanent frame is common to all of us in the modern West, or at least that is what I am trying to portray. Some of us want to live it as open to something beyond; some live it as closed. It is something which permits closure, without demanding it.”
“that open space where you can feel the winds pulling you, now to belief, now to unbelief…,”
“more specific pictures, the immanent frame as ‘spun’ in ways of openness and closure, which are often dominant in certain milieux.”
“allows of both readings, without compelling us to either. If you grasp our predicament without ideological distortion, and without blinders, then you see that going one way or another requires what is often called a “leap of faith.”
This outlook effectively voids all mystery by splitting nature from supernature. Taylor notes that this provides the modern concept of the “miracle” as “a kind of punctual hole blown in the regular order of things from outside, that is, from the transcendent.” He notes that this is a view “shared between materialists and Christian Fundamentalists. Only for these, it provides proof of ‘miracles’, because certain things are unexplained by the normal course of natural causation. For the materialist, it is a proof that anything transcendent is excluded by ‘science’.” The materialist position is thus that the immanent frame is closed; there is nothing beyond it, while other belief systems allow for transcendence.
Taylor talks of a “sense of being menaced by fanaticism” as being “one great source of the closure of immanence.” As in nineteenth-century France, an anti-clerical movement turns into rejection of Christianity, or later into atheism.