Habermas’s Theological Turn and European Integration

Abstract

Jürgen Habermas’s recent work is defined by two trends: an engagement with the realm of the sacred and a concern for the future of the European Union. Despite the apparent lack of connection between these themes, I argue that the early history of European integration has important implications for Habermas’s conclusions about the place of faith in public life. Although Habermas’s work on religion suggests that the sacred contains important normative resources for postsecular democracies, he continues to bar explicitly religious justifications from discourse within state institutions. I question this exclusion of faith by reconstructing the role that political Catholicism played in the foundation of the European project. By focusing on two of the most important actors involved in the creation of the first European Community, French Foreign Minister Robert Schuman and German Chancellor Konrad Adenauer, I show how explicitly religious reasons can broaden political perspectives, resulting in the creation of new, inclusive, postnational forms of communal life. Pushing Habermas to accept the implications of his theological turn, I argue that pluralistic, nondogmatic and nonauthoritarian religious claims should be allowed to enter into the formal public sphere through a discursively determined interpretation of secular translation.     

Gendering pastoral power: masculinity,affective labour and competitive bonds of solidarity among Filipino migrant men in Saudi Arabia

This article draws on Foucault’s concept of pastoral power to understand Filipino men’s care work and the making of migrant masculinities in Saudi Arabia. Feminist scholars have indicated the gendered nature of pastoral power and emphasized what Young refers to as the ‘logic of masculinist protection’ that characterizes the contemporary security state. However, the notion of pastoral power invites further consideration of the taken for granted cultural assumptions about the way that hegemonic masculinity and forms of homosociality are characterized mainly by aggression, competition and dominance. Men’s talk about and practical involvement in assisting fellow migrants in diasporic settings foregrounds the way that an ethics of care runs up against and is entangled with the competitive bonds of masculine solidarities. While markers of material success are privileged in measuring migrant men’s accomplishments in country of origin, practices of care become central to men’s achievement of symbolic power and social legitimacy especially among their peers in the diaspora. That spatialization is also linked to temporally shifting models of masculinity and normative expectations about men over the life course.     

Neolithic nomadism in south‐east Arabia — strontium and oxygen isotope ratios in human tooth enamel from al‐Buhais 18 and Umm al‐Quwain 2 in the Emirates of Sharjah and Umm al‐Quwain (UAE)

Human skeletal remains from the Neolithic sites BHS18 in the interior of the Sharjah Emirate and the Neolithic shell midden UAQ2 (Umm al‐Quwain) on the coast of the Persian Gulf (United Arab Emirates, UAE) were analysed for their isotope ratios of strontium (⁸⁷Sr/⁸⁶Sr) and oxygen (¹⁸O/¹⁶O). The results are not in agreement with earlier assumptions about a Neolithic nomadism between inland regions and the south‐eastern coast of the Persian Gulf. Existing evidence of nomadic movements of the people from BHS18 most possibly refers to transhumance within the mountains in the hinterland. The strontium isotope measurements on human skeletons from UAQ2 on the contrary indicate uninterrupted residence of this population on the coast. Nevertheless, evidence was found of individual mobility between inland regions and the coast.