M. Rectenwald's Nineteenth-Century British Secularism: Science, Religion, PDF
By M. Rectenwald
Nineteenth-Century British Secularism deals a brand new paradigm for realizing secularization within the 19th century. It addresses the concern within the secularization thesis via foregrounding a nineteenth-century improvement referred to as 'Secularism' – the actual move and creed based by way of George Jacob Holyoake from 1851 to 1852. Nineteenth-Century British Secularism rethinks and reevaluates the importance of Holyoake's Secularism, relating to it as a historical second of modernity and granting it centrality as either a usher in and exemplar for a brand new figuring out of contemporary secularity. as well as Secularism right, the booklet treats numerous different moments of secular emergence within the 19th century, together with Thomas Carlyle's 'natural supernaturalism', Richard Carlile's anti-theist technological know-how advocacy, Charles Lyell's uniformity precept in geology, Francis Newman's naturalized faith or 'primitive Christianity', and George Eliot's secularism and post-secularism.
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Extra resources for Nineteenth-Century British Secularism: Science, Religion, and Literature
Previously the only means of representation of that which remained unseen, language now functions in part as a ‘Clothes-Screen’53 for that which now can be seen without its aid. Natural supernaturalism, that is, represents revelation within the secular, the disclosure of an immanent divinity in the natural; it is a re-enchantment of the secular mode made possible by the foregoing enchantment-disenchantment. Sartor Resartus is an enchantmentdisenchantment-re-enchantment narrative made possible under a new secularity.
For his account of the Peterloo Massacre in The Republican, he landed in prison for blasphemous libel and was fined £1,500. 63 This foray inaugurated the early nineteenthcentury vitalism-materialism debate, which focused on the question of life: was life a substance or vital influence imparted on matter from without (vitalism), or was it autotelic by virtue of an auspicious set of material conditions, including organization (materialism)? Vitalism accorded well with Christian theology in which God imparted life to lifeless matter, whereas materialism was associated with godlessness.
That is, religious vestures are also necessarily ‘secular’ (temporary, outer, changing) representations. 30 On the other hand, the secular splits in two; time also appears as the mundane, as the banal quotidian, particularly in the details of worldly life for which Teufelsdröckh is so ill suited. Teufelsdröckh’s social alienation, and his cynical estrangement from the legal profession in the ‘Getting Under Way’ chapter of Book II (which ironically finds him doing nothing of the like, unless the rejection of his destined profession can be considered getting underway) signals the banality of lower-case secular time.
Nineteenth-Century British Secularism: Science, Religion, and Literature by M. Rectenwald