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Fragmented Knowledge Structures: Secularization as Scientization

Fragmented Knowledge Structures: Secularization as Scientization I. A Modern Secular View of Social Reality The sociologist David Martin has argued that the advance of science (i.e., natural science) does not necessarily entail secularization, pointing to, inter alia : (1) empirical evidence which demonstrates a negative correlation between science and secularity; and (2) various counterarguments against an allegedly fallacious ‘Whig Interpretation’ of intellectual history which holds that the ideas of the elites dictate and determine the flow of historical change. By contrast, those who deal in the human and social sciences are generally comfortable with, and often insistent upon, a secularist view of reality. Such thinkers argue that religion hinders social progress and advancement in knowledge, even endangering certain democratic freedoms as well as freedom from violence. It may be asked: What motivates such a view of knowledge and of social reality? Which changes in history have led to this secularized view? I contend that an often overlooked aspect in the analysis of modern secularization is the compartmentalization of knowledge which emerged in the Western academy – a compartmentalization which yielded an increasingly naturalized epistemology and what I call the ‘scientization of knowledge’. Such secularization qua scientization, I submit, both results from and is reinforced http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png The Heythrop Journal Wiley

Fragmented Knowledge Structures: Secularization as Scientization

The Heythrop Journal , Volume 54 (4) – Jul 1, 2013

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References (9)

Publisher
Wiley
Copyright
The Heythrop Journal © 2013 Trustees for Roman Catholic Purposes Registered
ISSN
0018-1196
eISSN
1468-2265
DOI
10.1111/heyj.12012
Publisher site
See Article on Publisher Site

Abstract

I. A Modern Secular View of Social Reality The sociologist David Martin has argued that the advance of science (i.e., natural science) does not necessarily entail secularization, pointing to, inter alia : (1) empirical evidence which demonstrates a negative correlation between science and secularity; and (2) various counterarguments against an allegedly fallacious ‘Whig Interpretation’ of intellectual history which holds that the ideas of the elites dictate and determine the flow of historical change. By contrast, those who deal in the human and social sciences are generally comfortable with, and often insistent upon, a secularist view of reality. Such thinkers argue that religion hinders social progress and advancement in knowledge, even endangering certain democratic freedoms as well as freedom from violence. It may be asked: What motivates such a view of knowledge and of social reality? Which changes in history have led to this secularized view? I contend that an often overlooked aspect in the analysis of modern secularization is the compartmentalization of knowledge which emerged in the Western academy – a compartmentalization which yielded an increasingly naturalized epistemology and what I call the ‘scientization of knowledge’. Such secularization qua scientization, I submit, both results from and is reinforced

Journal

The Heythrop JournalWiley

Published: Jul 1, 2013

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