This article traces Charles Taylor’s “secularity three” outside the West, finding that it was present among poets but not among novelists in twentieth-century Turkey. It explains this contrast between these two very similar groups by using network analysis, highlighting the greater availability, in poetry networks, of nonpious gatekeepers to aspiring pious actors, following an initial long period of religious conflict. In order to benefit from association with these gatekeepers, pious actors learned to split their selves into two, committing themselves simultaneously to their absolutist faith and to its practical impossibility in a secular age. If and when the prospect of cross-fertilization waned, however, they would effortlessly switch back to their earlier subjectivity. Pious novelists, by contrast, underwent no such learning process. Based on these findings, I argue, first, that the study of the secular must pay greater attention to religious conflict and the ways in which it is resolved, and second, that it must consider balancing itslongue-duréeapproach with an eventful focus.

中文翻译：

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追求非西方深层世俗：土耳其文学环境中的自我与“威斯特伐利亚时刻”

本文追溯了查尔斯·泰勒在西方之外的“世俗三观”，发现它存在于二十世纪土耳其的诗​​人之中，但不存在于小说家之中。它通过使用网络分析来解释这两个非常相似的群体之间的这种对比，强调在最初的长期宗教冲突之后，在诗歌网络中，非虔诚的守门人对有抱负的虔诚演员的可用性更高。为了从与这些看门人的交往中受益，虔诚的演员学会了将自己一分为二，同时致力于他们的绝对主义信仰和世俗时代的实际不可能。然而，如果并且当交叉受精的前景减弱时，他们会毫不费力地切换回早期的主观性。相比之下，虔诚的小说家则没有经历过这样的学习过程。长时间方法与多事的焦点。