Blog Archives

Post-Modern Religion

Passage from modern to post-modern era according to Hiroki Azuma in "Génération Otaku - Les enfants de la postmodernité"

I would like to compare attitudes to religion across three periods of history: the traditional period, the modern period, and the post-modern period. Religions are generally associated with the traditional period, when they held sway, whereas the modern period is characterised by religion’s loss of dominance. It should be noted that different people, countries and areas of the world are at different points in the cycle: even within the same city it is possible to find modern and even post-modern people living in close proximity with traditional people.

Religion has survived in the modern period, although it has lost its dominance. Modern religion has different characteristics from traditional religion. A good place to find a systematic characterisation of modern religion is Donald Lopez’ book “A Modern Buddhist Bible” where he writes:

“Certainly, modern Buddhism shares many of the characteristics of other projects of modernity, including the identification of the present as a standpoint from which to reflect upon previous periods in history and to identify their deficiencies in relation to the present. Modern Buddhism rejects many of the ritual and magical elements of previous forms of Buddhism, it stresses equality over hierarchy, the universal over the local, and often exalts the individual over the community. (p.ix)”

Lopez also points out that modern Buddhism, like other modern expressions of religion, seeks to associate itself with the ideals of the European ‘Enlightenment’ such as “reason, empiricism, science, universalism, individualism, tolerance, freedom and the rejection of religious orthodoxy” (p.x).

Regarding the modern notion of progress which identifies “the present as a standpoint from which to reflect upon previous periods in history and to identify their deficiencies”, this is in sharp contrast to the traditional religious notion of degeneration (found in both Islam and Buddhism), which views the original teaching / revelation period (via the Prophet Mohammed and the Buddha respectively) as the ‘Golden Age’ and all subsequent generations as degenerating, more or less steeply, in virtues and accomplishments. Modernism is enamoured with the idea of progress and views the present as the most progressive age, looking down upon the ‘backwardness’ of previous ages, even the times of Mohammed and the Buddha.

The trick with modernism, as with all ideological prisms, is to recognise it as such from within. It appears so neutral, so objective, yet it is anything but. For example, the project of presenting Ibn Arabi’s philosophy to a ‘modern’ audience presupposes that such an audience even exists – in fact ‘modern’ times may be over, and the assumptions of modernism may be as (ir)relevant as the assumptions of Victorian Christianity.

Unlike modernism, post-modernism is not opposed to traditional religion. Post-modernism is basically looking for good stories (texts) and religions provide these (though it is worth noting that post-modernism prefers to relativise rather than accept any one story’s claim to absolute truth). The real strength of post-modernism comes from inhabiting the text: only by immersing oneself in the text and appreciating it from its own perspective can the story exert its full weight and narrative drive. Modernism, weighed down by its positivist agenda and burden of ‘objectivity’, can never cross the threshold of the religious text – it can only view it as a ‘spectacle’, like a tourist visiting Westminster Abbey. That is why modernists cannot truly appreciate religion.

Like traditionalists, post-modernists can and do step over the threshold of participation, and experience the force of the religious text. In this respect both are the “blind followers” so derided by modernists. The difference is that, unlike traditionalists, post-modernists retain a ‘knowing’ attitude (almost like Orwellian double-think) which enables them to simultaneous immerse themselves in and retain distance from the text.

Babylon Must Fall

Neo-liberalism is an ideological blind faith in markets. Like all dogmas or pseudo-sciences, its adherents continue to grasp at it, regardless of how many facts and events prove that markets do not work. They endlessly chant the mantra “public bad, private good”.

As Derek Wall discusses in his book ‘Beyond Babylon’ there is a range of alternatives to neo-liberalism, ranging through Keynesian, regulatory, localist, eco-feminist, socialist and anarchist approaches, to name a few. They all have positive contributions to make, and all of us need to unite to slay the neo-liberal dragon.

I watched Ken Loach debate with Michael Heseltine on Newsnight last night. Loach attacked the Thatcher government’s record on unemployment and Hezza retorted that unemployment had also been high under Labour. Loach said that he should not be associated with the Blair and Brown government, but the exchange showed how the current political system hinges on the pretence that different factions within the Neoliberal Party offer genuine choice. The message is that once you have tried another faction (to no effect) you may as well lie back and let the Tories shaft you – which is where the British public is currently at.

Unless the Greens clearly articulate the message that we oppose the single Neoliberal Party with its blue, orange and red livery we will always be squeezed at general elections. Last time the political establishment was able to trick the voters that the orange faction offered some change, next time it will be the red faction etc etc ad infinitum (but Babylon must fall!).