Bradley Onishi’s Sacrality of the Secular contributes to the debates over the scope and domain of continental philosophy of religion primarily through making a historical argument, skillfully tracing a lineage from Martin Heidegger through George Bataille to Mark Taylor and beyond to the most recent generation of Taylor’s students: Thomas Carlson, Jeff Kosky, and Mary-Jane Rubenstein. In all, he finds exemplars of continental philosophers who encounter, confront, or engage religious phenomena not to posit or defend theological claims, but rather as resources for a richer conceptualization of the secular than the rigidly truncated secularist version. Heidegger is the first to break free from Weber’s “iron cage” of dogmatic secularism by refusing to set up a strict divide between the secular and the sacred. The secular—the world and the human within it—are already always constituted by “an indeterminacy that resists objectification and mastery”—that is, the sacrality of the secular (Onishi 2018, 55).

中文翻译：

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世俗的特殊牺牲

布拉德利·奥尼希（ Bradley Onishi）的世俗圣人主要通过提出历史论据，巧妙地追溯从马丁·海德格尔（Martin Heidegger）到乔治·巴塔耶（George Bataille）到马克·泰勒（Mark Taylor）以及最新一代泰勒学生的血统，来为大陆宗教哲学的范围和领域的辩论做出贡献以及玛丽·简·鲁宾斯坦（Mary-Jane Rubenstein）。总体而言，他发现遇到，面对或参与宗教现象的大陆哲学家的榜样不是为了主张或捍卫神学主张，而是作为比对世俗的世俗主义者版本更为丰富的世俗概念化的资源。海德格尔是第一个通过拒绝在世俗与神圣之间建立严格的鸿沟而摆脱韦伯的教条主义世俗主义的“铁笼”。