There is little question that organized religion as embodied in the Christian churches has not fared well in recent decades. Yet, precisely the period when the decline of organized religion hit its stride – the 1960s and 1970s – also witnessed the rise of what Ernst Troeltsch referred to as ‘mystic religion’, only now it goes by ‘spirituality’. Indeed, recent empirical studies suggest that, in addition to secularization, we are also witnessing a veritable spiritual turn. How do we explain this? We pursue this puzzle in a somewhat peculiar fashion: by turning the sociological gaze toward the lives and oeuvres of the two sociologists who have arguably played the largest roles in the development of classical secularization theory: Max Weber and Peter Berger. Addressing their theoretical contributions in tandem with their personal stances vis-à-vis religion, we argue that the standard account of secularization rests on an extremely one-sided interpretation of their legacy: it leaves out their steadfast romanticism, their deep commitments to the value of individual freedom, and, most importantly, the particular religious paths they charted. Furthermore, we contend that each of them exemplifies a way of reconciling a rationalist commitment to disenchanting science with a romantic longing for ultimate meaning, which sheds significant light on why mystical religion (or ‘spirituality’) has come to flourish in late modernity.

中文翻译：

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精神转向和世界的祛魅：马克斯·韦伯、彼得·伯杰和宗教与科学的冲突

毫无疑问，近几十年来，体现在基督教会中的有组织的宗教表现不佳。然而，正是在有组织的宗教走向衰落的时期——1960 年代和 1970 年代——也见证了 Ernst Troeltsch 所称的“神秘宗教”的兴起，只是现在它被“灵性”所取代。事实上，最近的实证研究表明，除了世俗化之外，我们还目睹了真正的精神转变。我们如何解释这一点？我们以一种有点奇怪的方式来探索这个谜题：将社会学的目光转向可以说在古典世俗化理论的发展中发挥最大作用的两位社会学家的生平和作品：马克斯·韦伯和彼得·伯杰。结合他们对宗教的个人立场来解决他们的理论贡献，我们认为，世俗化的标准解释基于对他们遗产的极端片面解释：它忽略了他们坚定的浪漫主义，他们对价值的深刻承诺个人自由，最重要的是，他们制定的特定宗教道路。此外，我们认为，它们中的每一个都体现了一种调和理性主义者对科学祛魅的承诺与对终极意义的浪漫渴望的方式，