By Michael Barnes Norton · Friday, June 14, 2013 The following paper was presented at the Seventh Annual Telos Conference, held on February 15–17, 2013, in New York City.
 Despite the modern investment in the secularization of the political realm, religious discourse and concepts continue to inhabit it both explicitly and implicitly. Indeed, it should perhaps by now go without saying that the very idea of secularization or secularity has itself never been free of certain religious or theological determinations. This fact continues to present one of the most striking challenges to the very project of secularization, but alongside this, and of a piece with it, there have recently emerged with ever greater frequency and visibility examples of what we can understand as a breakdown in the basic functionality of religious discourse itself. On the one hand, those of us who wish to remain “tolerant” often experience nearly paralyzing reservations about speaking religiously in public contexts; on the other hand, there are those who exhibit a rash willingness to bring religious vocabulary into any discussion and even to oppose speech that does not employ such vocabulary solely based on this lack.
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By Adrian Pabst · Wednesday, May 29, 2013 Adrian Pabst’s “Athens, Jerusalem, and Rome: A Reply to Luciano Pellicani” appears in Telos 162 (Spring 2013). Read the full version online at the Telos Online website, or purchase a print copy of the issue in our store.
 According to Luciano Pellicani, the U.S. culture wars are grounded in a perpetual struggle between the enlightening forces of reason and democracy, on the one hand, and the dark forces of faith and theocracy, on the other hand. Accordingly, he claims that the Puritans sought to establish a medieval collectivist theocracy, not a modern market democracy, and that the U.S. “culture war” between enlightened secular liberalism and reactionary religious conservatism ultimately rests on the perpetual battle between Athenian reason and the faith of Jerusalem.
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By Roger K. Green · Thursday, April 11, 2013 The following paper was presented at the Seventh Annual Telos Conference, held on February 15–17, 2013, in New York City.
In Faith of The Faithless: Experiments in Political Theology, Simon Critchley writes: “What is lacking is a theory and practice of the general will understood as the supreme fiction of final belief that would take place in the act by which a people becomes a people or by which a free association is formed” (92). Critchley’s work turns to poetics or “making” as a mode of engagement and resistance for dealing with democratic-liberal crises. I suggest that psychedelic aesthetics and religion can provide a discursive ground for Critchley’s “supreme fiction” in the United States, because the making of the sacrificial figure in the psychedelic experience presents itself as capable of more ethically aware citizenship. A brief historical look at religions founded in the 1960s gives insight into the instantiation of a certain citizenship.
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By Luciano Pellicani · Thursday, April 4, 2013 Luciano Pellicani ‘s “The Cultural War between Athens and Jerusalem: The American Case” appears in Telos 162 (Spring 2013). Read the full version online at the Telos Online website, or purchase a print copy of the issue in our store.
Despite what Harold Berman claimed, the writers of the American Constitution were not inspired by strong religious convictions. On the contrary, as typical men of the Enlightenment they were severe critics of Christianity, considering it an obscurantist and intolerant tradition in all its versions. Hence their cultural battle to achieve the institutionalization of what Thomas Jefferson called “the wall of separation between State and Church” that would guarantee the greatest religious freedom. A freedom that was periodically threatened by fundamentalist movements which, in the name of Jerusalem, sought—and still seek—to establish a confessional state governed by the truth revealed in the Bible whereas the founding fathers hoped that “what Athens was in miniature, America will be in magnitude.” It is not true that America was born modern and progressive, as Ernest Gellner has maintained. It became so through the cultural war between Athens and Jerusalem that began in the eighteenth century and is still in progress.
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By Carlos Gasperi · Thursday, March 21, 2013 The following paper was presented at the Seventh Annual Telos Conference, held on February 15–17, 2013, in New York City.
In the following, I wish to offer two reflections on the question of religion in Benjamin’s thought, the first of which pertains to the subject of translation, the second of which pertains to history. I will address the former first, for it is here, namely in Benjamin’s concept of “pure language,” that I have derived the eponymous notion of “pure religion.” These reflections will conclude in the form of open-ended questions, which I will elucidate at this time in order to orient my audience with regards to my stakes. The first question is whether the translatability of religious scripture is a condition of possibility for the multiplicity of world religions, and if so, what might the implications of this be. The second question, which I will distill from the first, is whether historicity, or what is in Benjamin the strife between historical materialism and historiography, grounds the essence, or “purity,” of religious experience.
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By Adrian Pabst · Tuesday, February 12, 2013 Pope Benedict XVI’s resignation was certainly sudden but not altogether unexpected. During the pontificate of his predecessor, the then Cardinal Ratzinger seems to have advised the long-suffering Pope John Paul II to renounce the Petrine office. Crucially, in mid-2010 Benedict gave a strong indication that he was considering abdicating. On April 29, 2009, he left his pallium—the sign of Episcopal authority—on the tomb of Pope Celestine V in the Basilica Santa Maria di Collemaggio, in L’Aquila. In the same location Celestine had been crowned pontiff on August 29, 1294—an event that is commemorated as the festival of Perdonanza Celestinana in the earthquake-stricken city every August 28–29. It is unlikely that Benedict’s highly symbolic gesture was a random act. Clearly he felt a deep spiritual connection with the studious monk-pope Celestine, who abdicated in 1295.
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