إعادة التفكير في منزلة الدين في الفضاء العمومي وفق يرغن هابرماس

الملخص EN

This article seeks to elucidate the position of Jürgen Habermas (1929-..) on the religious question in the West today, as it is considered a very witty and novelty position compared to other theses that tried to study the phenomenon of "the return of the religious", whether from a cultural or economic and social standpoint.., Habermas prefers a "post-secular" perspective that allowed him to transcend the secular position based on the naturalist and scientist dimension, and at the same time the intransigent religious position.

In order to delve into the implications of this thesis and its stakes, we followed three basic step s: The first is: to stand at the evolution of Habermas's vision of religion, which he conceived at the beginning of his philosophical and sociological path as if it were a component of the subjective world, This is because it retains the Considerations of the aesthetic and ethical position.

In this case, religious traditions seem to be synonymous with ancient irrational sediments and have nothing to do with the public space because its expressions do not pass the tests of «Universalization».

Then to raise the most important challenges raised by some religious experiences in different parts of the contemporary world, especially in “European societies abundance”, and to show that the categories of “classical secularization” are incapable of facing these challenges or comprehending them cognitively, and this may be what prompted Habermas to treat it from the “horizon post secular».

Finally : a determination of the procedures that must be followed by the "secular" and "believers" within the same society if they want to avoid a "war of civilizations".

The most important of which is the involvement of the two parties in a path of mutual learning if they want to enter side by side in the public space.

Moreover, they must orient themselves towards the translation of knowledge and the experiences of the other civilizational, In addition, the inspiration for moral intuitions from some striking experiments in the antiquity of universal human history, especially what Karl Jaspers (1883-1969) calls "the axial age" In those critical periods religion and wisdom united in a deaf unity.