This essay appreciates Taylor’s qualitative (rather than quantitative) approach to secularization, which has revolutionized recent discussions of this topic. Taylor’s earlier work on Hegel provides a context for interpreting his proposal in A Secular Age that Western societies are secularly religious or religiously secular—neither devoid of concern with transcendence, nor committed to theologically definite accounts of transcendence. Two major points of critique follow— first , that Hegelianism with its “immanent frame” excludes a distinctive Christian claim regarding Jesus’s incarnation; and, second , that Taylor’s hypothesis of faith “fragilized” by the “revisability” of contemporary religion needs empirical support to be fully credible. Taylor often represents religion as a lowest-common-denominator aspiration for something higher, rather than God coming to us incarnationally (John 1:14). Deism-with-transcendence is not Christianity. Taylor’s “fragilization” theory might mean that secularity, too, is “fragilized,” and it ought to provoke pastoral reflection on how “fragilized” faith might be stabilized.

中文翻译：

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黑格尔过去和现在的精神

本文赞赏泰勒针对世俗化的定性（而非定量）方法，该方法彻底改变了有关该主题的最新讨论。泰勒较早的关于黑格尔的著作为解释他在《世俗时代》中的提议提供了一个背景，即西方社会是世俗的宗教或宗教世俗的，既不关心超越，也不致力于神学上对超越的明确描述。批评的两个主要观点是：首先，黑格尔主义及其“固有框架”排除了基督教徒对耶稣化身的独特主张；其次，泰勒的信仰假说被当代宗教的“可修订性”“脆弱”了，这需要经验支持才能完全可信。泰勒（Taylor）经常将宗教视为对更高事物的最低要求，而不是神非机灵地来到我们身边（约翰福音1：14）。超越主义不是基督教。泰勒的“脆弱化”理论可能意味着世俗化也被“脆弱化”，它应该引起人们对如何稳定“脆弱性”信仰的反思。