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• W2024483210 abstract "The modern politics of meaning is archaic in the sense that it implies an obvious drift towards coherence and reconciliation with the world of things and, more specifically, a return to the origins, to the order of things in ancient civilizations. The main defence, therefore, against the rich web of symbols and beliefs that empower holism today is to distinguish the various degrees to which religion is entwined with the modes of cultural construction that derive from the ancients. In the midst of the process involving the unfolding of the new compositions of religion and polity today stands the obscure paradox that is already characteristic of the development of ancient civilizations. In ancient Egypt, for example, the abstract transcendence that finds its expression in pure symbolic markers at the temple and its scripture tends to restrain the religious impact on social control to perennial celebrations and measures of public rites and sacred places. We could speak of the fact, together with Eric Voegelin (2002),1 that there is a “ritual integration” of society. There is no antagonism between the flow of material life and symbolic order. The holism of the Ancients appears virtually to reduce any tension between individual social meaning and the coherent meaning of the whole. The ongoing debate on “public religion” appears to be closely associated with such a model of the Golden Age of the holism of ancient civilizations: world mastery through symbolic correspondence between public celebrations and inward piety. The model would not be complete if we neglect the course of its own historical development. The purist “hidden” and esoteric symbolic code of the sacred, as it was publicly celebrated, declined and — over a very long period of time — personal piety emerged as integrating symbolic religion into the “house” and into the material life of the individual. In those times, it was the individual who took control of the moral order of things, virtually separate and apart from the world of public celebrations. In other words, due to the liberating and equalizing access to transcendence, there developed a materially overloaded, small world of ritual construction of meaning and of naturalized.2 Considering what Nock (1972) has called “Later Egyptian Piety”, we" @default.
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• W2024483210 date "2005-01-01" @default.
• W2024483210 modified "2023-09-25" @default.
• W2024483210 title "Afterword: Holism, Individualism, Secularism" @default.
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• W2024483210 doi "https://doi.org/10.1163/156853105775013643" @default.
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