Modern State World
From this point, the secularizao will be seen as something mundane. From century XIX, the secular theology enters in crisis, with this, the secularizao starts to have new concepts, and one of these, is in the workmanship Die Anfnge to give christlichen Kiirch und to ibrer Verfassung de Richard Roth. Learn more at: Michael Chabon. For this, the secularizao will be understood as a procedural fact of absorption of the Church for the State. However, this leads to the meeting of the opposite, therefore, the secularizada Church and the dessecularizado State. The mundane, always was present in the concept of secularizao in the Modern State, however, does not have to think that the mundanidade is a typical principle of the character of the Modern, but yes, for the one the beginning of the interioridade.
Marramao affirms this because, the historical evidence sample that the modern men had not been projected in the world, but in proper itself. still, it continues to ratify its idea when he affirms that: Not by chance, from Discardings the Modern philosophy passes if to characterize for ‘ ‘ an exclusive interest for ego’ ‘ for ‘ ‘ an attempt to reduce all the experiences, as much in the confrontation with the world how much with all the other human beings, experience between the man and proper itself. (MARRAMAO, 1997, p.91) 4 CONCEPTUAL DEFINITIONS OF the TERM Currently, the idea of ‘ ‘ secularizao if defines under three basic principles, however, of these three, the two first ones are only more accepted: the beginning of the elective action, the differentiation and gradual specialization; the beginning of the legitimation. In the beginning of the elective action, of a idea of a gradual emerso of the citizen in search of the meaning of its ‘ ‘ eu’ ‘ of ‘ ‘ conscience of itself mesmo’ ‘. In accordance with Marramao (1995), ‘ ‘ this aspect holds particular a cultural way to establish the line of landmark between subjectivity and objetividade and, therefore, of ‘ ‘ construir’ ‘ the reality social.’ ‘ The beginning of the differentiation and gradual specialization it affirms that when the elective principle if becomes affirmative, the adoption of the criterion of chooses is in open by itself. This criterion of choice it is in the tipolgico scope rational-instrument or emotivo-fidesta, of rational-strategical type or rational-communicative type, thus, still in accord the Marramao (1995), ‘ ‘ the consequncia of that is the narrowly biunivocal relation that if to restore between secularizao and increase of complexity of ‘ ‘ world social’ ‘ ‘ ‘ 5 FINAL CONSIDERAES Therefore, conclude that, although that the secularizao is present until today, we must also think that, the secularidade is seen of a form more religious of what if it also thinks and, must understand that hardly we will find a perfect definition for the secularizao, therefore, as already it was said before, the concept of dumb secularizao in accordance with the time and the context.