The dissertation Understanding of the Secular Age by Charles Taylor as a Tension Between Immanence and Transcendence deals with the concept of secularization according to the Canadian philosopher Charles Taylor. It mainly focuses on the tension that emerges in the secular age between the merely immanent understanding of reality, goodness and meaning, and the various impulses that people experience in life which reveal transcendence. Taylor’s original perspective on the secular age, which focuses particularly on the changing conditions of belief, is presented by analyzing the general theories of secularization. Taylor traces back the origins of these changes to the Reform, when, according to him, the obstacles to unbelief were removed: the disenchantment of the world, the shift from communities to individuals, the removal of anti-structure, the shift of the concept of time from kairos to chronos, and the shift of the concept of genesis from cosmos to universe, in mechanistic terms. This results in the creation of the Modern Moral Order and exclusive humanism that lock the world in the immanent frame, which seemingly closes the transcendent window. Taylor shows that the secular age is not closed to transcendence, as the changing conditions of belief also open up new options for religious worldviews, which are equal in the secular age. The consequence of pluralism in the secular age is that the position of individuals – be it transcendental or secular – is continuously challenged. This guides people to the search for a path, where different directions or new forms open up that lead to transcendence. A new place for transcendence unlocks with the experience of awe and beauty as well as within ritual acts and community. The feeling, caused by tension through the listed impulses that people experience, realizes itself in the most holistic way within the community, where one experiences transcendence through the common good, the social aspect of mutual responsibility, and dialogue. Applying Taylor's theory of secularization to our society and to the challenges of the Church shows that with different types of spiritual practices (beyond the merely immanent), the aspect of communion, social dimension, and dialogue complements Pope Francis' emphasis on the importance of universal brotherhood.
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