This article interprets critiques of secularity and the related concept of history as progress in the work of Dipesh Chakrabarty and Judith Butler. At the same time, it defends their approach against the criticism voiced by Gregor McLennan. It shows that the postsecular conception of the politics of both authors is not just an attempt to open public space to a wider range of religious and cultural voices. Rather, it is a critique of the way in which political secularism and the ideology of progress are used by the modern state to legitimize the exercise of its own power. Butler and Chakrabarty's postsecular policy is thus based primarily on coalition building against these legitimization frameworks, which opens up the possibility of forming new postsecular political subjects. It illustrates the theoretical approach of both authors with an example of the church sanctuary movement in Germany.

本文将对世俗的批评和相关的历史概念解释为Dipesh Chakrabarty和Judith Butler的工作进展。同时，它捍卫了他们的方法，以抵制格雷戈尔·麦克伦南（Gregor McLennan）提出的批评。它表明，两位作者的政治后世观不仅仅是试图将公共空间开放给更广泛的宗教和文化之声。相反，它是对现代国家使用政治世俗主义和进步意识形态使行使其权力合法化的方式的批评。因此，巴特勒和查克拉巴蒂的世俗后政政策主要基于反对这些合法化框架的联盟建设，这为形成新的世俗后政治主体提供了可能性。