Literary studies is not theonly discipline to show a new enthusiasm for religion in the opening decades of the twenty-first century. When Stanley Fish suggested back in 2005 that religion might become the new theoretical center of gravity in the humanities, his declaration was cited frequently and may have proved a little too convenient for those, like myself, who wanted to see a major theoretical realignment in the humanities’ attitude to religion. But, the reality is that Fish is just one of a number of other prominent theorists in the last twenty years or so to have shown a new appreciation for the theoretical resources that religious thought makes available. Although the term religion is understood very differently across thinkers such as Giorgio Agamben, Judith Butler, Jacques Derrida, Bruno Latour, Sabo Mahmood, Charles Taylor, and Slavoj Žižek, they share a refusal to accept crude notions of the secularization thesis, with its commitment to seeing religion as an irrelevance in the modern world, and are instead determined to see religion as more than just an antiquated ideology that needs to be unmasked.

中文翻译：

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维多利亚时代的文学和各种宗教形式

文学研究不是只有在 21 世纪最初的几十年中表现出对宗教的新热情的学科。当 Stanley Fish 在 2005 年提出宗教可能成为人文学科新的理论重心时，他的声明被频繁引用，并且对于像我这样希望在人文学科中看到重大理论调整的人来说可能有点太方便了。人文学科对宗教的态度。但是，现实情况是，在过去二十年左右的时间里，费什只是众多其他著名理论家之一，他们对宗教思想提供的理论资源表现出了新的认识。尽管乔治·阿甘本、朱迪思·巴特勒、雅克·德里达、布鲁诺·拉图尔、萨博·马哈茂德、查尔斯·泰勒和斯拉沃伊·齐泽克等思想家对宗教一词的理解非常不同，