ABSTRACT:In his magnum opus, A Secular Age (2007), philosopher Charles Taylor argues that the process of secularization in the West has gradually and contingently replaced pre-modern "porous" selves, vulnerable to the cosmic and causal forces of an "enchanted" world, with modern "buffered" selves that assume a clear boundary between "the mind" and the outside "disenchanted" world. Rather than take Taylor's binary at face-value, this article queries which sensibilities, behaviors, and practices constitute buffered and porous selves in the current age of national security. More specifically, it examines the debates surrounding the implementation of the "Countering Violent Extremism" (CVE) program in Los Angeles, California, to probe how domestic policing apparatuses in the War on Terror construct and shape improper or racialized US Muslims as proper religious subjects. To discipline Muslim youth deemed susceptible to extremism, secular rule in the US counterterror state draws on, as well as amends, the discursive grammar of the secular to include the sensibility of resiliency, and its other, risk, from the psychiatric and psychological sciences. However, this secular sensibility has not only shaped the logics of counterterrorism, but has also come to inform pious US Muslim responses to policing interventions in their immigrant communities in LA, authorizing what they identify as the practices and virtues of a resilient Islamic subject. In this way, by exploring the intimacies between counterterrorism and the secular, and how these intimacies enable and disable certain forms of life in the current age of national security, this article argues that the styles of reasoning, values, and/or virtues belonging to distinctive traditions differentially articulate in what ways and for what purposes a proper subject must cultivate buffered and/or porous sensibilities.

中文翻译：

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疯狂的孩子，好城市：反恐、心理健康和坚韧的穆斯林主题

摘要：哲学家查尔斯·泰勒 (Charles Taylor) 在他的代表作《世俗时代》(A Secular Age，2007) 中认为，西方的世俗化进程已经逐渐地、偶然地取代了前现代的“多孔”自我，容易受到“附魔”的宇宙和因果力量的影响。 “世界，现代的“缓冲”自我在“思想”和外部“幻灭”的世界之间有明确的界限。本文不是从表面上看待泰勒的二元论，而是质疑在当前国家安全时代，哪些情感、行为和实践构成了缓冲和多孔的自我。更具体地说，它审查了围绕在加利福尼亚州洛杉矶实施“反暴力极端主义”（CVE）计划的辩论，探讨反恐战争中的国内警务机构如何将不当或种族化的美国穆斯林构建和塑造为适当的宗教主体。为了对被认为容易受到极端主义影响的穆斯林青年进行纪律处分，美国反恐国家的世俗统治借鉴并修正了世俗的话语语法，以包括心理和心理科学中的弹性敏感性及其其他风险。然而，这种世俗的敏感性不仅塑造了反恐的逻辑，而且还为虔诚的美国穆斯林对洛杉矶移民社区的警务干预提供了信息，授权了他们认为具有弹性的伊斯兰主体的做法和美德。这样，通过探索反恐与世俗之间的亲密关系，