Chapter 3 (of 5) of a miniseries on “secularity” or “secularity.” A topic of enormous interest and relevance in our multicultural society. The study of secularity can help answer questions such as: What is Christian secularity? Has it been achieved at some point in history? Can it be achieved definitively? What are the causes of the current secularization? Is it an irreversible process, linked to progress? Will Christianity disappear from Europe? What are the roots of secularism in recent centuries? Is the secularism of the 19th century the same as that of the 21st? Can the Constitution of a country regulate the regime of the Sacraments? And sanction abortion as a fundamental right? Is religion a danger to democracy? Does tolerance consist in the juxtaposition of all beliefs? What is this “cultural battle”? What are its effectiveness and limits? Are we entering a new phase of post-secularization? What can any ordinary citizen do?
In the previous chapters, we have explored the evolution of the relationship between politics and religion throughout the two thousand years of Christian history. From the focus of the Roman Empire in the Ancient Age, through the order of Christianity in the Middle Ages, to the modern emphasis on the rights of the individual, society has moved through various perspectives. In this chapter, we will focus on relativism, the 2.0 ideology that has emerged as the latest manifestation of secularism, as opposed to Christianity.
Relativism: A New Religion?
Although theoretically the West seems to have achieved secularization, in reality truth, goodness and beauty – what are known as transcendentals – remain fundamental elements that structure our understanding of the world. Rather than having disappeared, these elements have been transformed. What was once Christianity has been replaced by a new “relativist religion,” which proposes a manipulated version of truth, goodness, and beauty.
Modern relativism presents itself as a creed, a morality, and a model of holiness, with an idea of what a relativist “saint” should be. Unlike Christianity, this ideology imposes violence on the person by manipulating these fundamental properties of existence.
The Proposition of Truth: Scientism
The first manifestation of relativism is found in its conception of truth, which is expressed through scientism. This ideology maintains that only knowledge obtained through the scientific method is valid, relegating other forms of knowledge such as philosophy, theology, or art to the background.
The success of science and technology in solving problems has reinforced this position, but scientism has been criticized for its reductionism. Reality is much more complex than the empirical data that science studies, and the claim that science has all the answers is a mistake.
Advances in physics, such as the replacement of Newtonian physics by relativistic physics, demonstrate that scientific knowledge is ultimately provisional. Moreover, science alone cannot explain deep questions such as the why of existence or the moral laws that govern human life. To address these questions, it is necessary to resort to philosophy, which brings a rational dimension to the understanding of reality.
The Proposal of Goodness: Pragmatism
Regarding goodness, relativism translates into a pragmatism that values ideas and actions only for their practical and immediate utility. This attitude has permeated politics, economics, and personal relationships, where what matters is immediate benefit, without taking into account ethical or transcendent principles.
In this context, human dignity is easily manipulated. Relativism offers no solid basis for the absolute dignity of the person, allowing individuals to be considered as means to an end. This pragmatic approach is also reflected in the crisis of values affecting politics and personal relationships, where love and deep commitment are replaced by a logic of convenience and utility.
Relativistic pragmatism also poses serious difficulties in the responsible use of technology. If morality is based solely on what is useful at a given time, it is impossible to establish a solid ethical framework for the use of technologies such as artificial intelligence or nuclear energy.
The Beauty Proposal: Materialism
Finally, relativism also presents its vision of beauty through materialism. This vision places emphasis on the material and economic, considering the spiritual as irrelevant. In contemporary society, happiness is associated with economic success, the accumulation of wealth and access to luxury experiences. This materialism has even affected the decision to have children, as many young people see parenthood as an obstacle to a comfortable and pleasant life.
This approach to beauty, which measures success by money and consumption, has led to a crisis of values and a loss of meaning in life. The idea of sacrifice for a higher good, so present in the Christian vision, has been replaced by the search for immediate pleasures.
Criticism of Relativism
Relativism, by focusing exclusively on utility, science and the material, omits fundamental aspects of human experience. The scientific approach has no definitive answers about the origin of reality, the purpose of life or morality. Furthermore, pragmatism and materialism ignore the ethical principles that underpin human dignity and authentic relationships. As a result, society faces a crisis of values and a deep dissatisfaction, which translates into individualism, loneliness and loss of meaning.
Ultimately, relativism proposes a vision of life that is limited and dangerous, since it puts at risk what is most important to humanity: truth, goodness and beauty, understood in their deepest and most transcendental sense.
This miniseries consists of five chapters:
- History: the long march towards secularism
- Secularism: the 3 waves of the last century
- Relativism is religion
- The cultural battle
- The individual and the whole
