According to the displacement model of secularization, religious-theological concepts, themes, and values have been reinterpreted in non-religious contexts without fully dispensing with the religious content. Secularization is thus incomplete. The incomplete secularization argument can be used as a lens through which to read Ethan Kleinberg’s deconstructive approach to the past. In his narrative, as reconstructed here, deconstruction promises to bring us closer to a secular relationship to the past than the ontological realism Kleinberg says still dominates contemporary historical theory. By contrasting Kleinberg’s analysis with Hayden White’s, whose oeuvre can be read as structured by the idea of incomplete secularization and a wish to liberate history from religious themes in order to enable a direct confrontation with meaninglessness, I argue that Kleinberg’s deconstructive approach does not fulfill its promise. Rather, it opens up a post-secular historiography in which religious themes might find a place at the very heart of historical reasoning.

根据世俗化的位移模型，宗教神学的概念，主题和价值观已在非宗教背景下得到了重新解释，而没有完全摒弃宗教内容。因此，世俗化是不完整的。不完全的世俗化观点可以作为解读伊桑·克莱恩伯格对过去的解构方法的镜头。在他的叙述中（如此处所重构），解构主义有望使我们更接近与过去的世俗关系，而本体论现实主义却没有让克莱因伯格说过，他仍然主导着当代历史理论。通过将克莱因伯格的分析与海顿·怀特的作品进行对比可以理解为是由不完全世俗化的思想构成的，以及希望将历史从宗教主题中解放出来以实现与无意义的直接对抗的构想，我认为克莱因伯格的解构主义方法不能实现其诺言。相反，它开辟了后世俗的历史学领域，其中宗教主题可能在历史推理的核心位置中占有一席之地。