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Insocial science,disenchantment (German:Entzauberung) is the culturalrationalization and devaluation ofreligion apparent inmodern society. The term was borrowed fromFriedrich Schiller byMax Weber to describe the character of amodernized,bureaucratic,secularizedWestern society.[1] In Western society, according to Weber, scientific understanding is more highly valued than belief, and processes are oriented toward rational goals, as opposed totraditional society, in which "the world remains a great enchanted garden".[2]
Weber's ambivalent appraisal of the process of disenchantment as both positiveand negative[3] was taken up by theFrankfurt School in their examination of the self-destructive elements inEnlightenmentrationalism.[4]
Jürgen Habermas has subsequently striven to find a positive foundation formodernity in the face of disenchantment, even while appreciating Weber's recognition of how farsecular society was created from, and is still "haunted by the ghosts of dead religious beliefs."[5]
Wang Huning has written that disenchantment constitutes a dialectical tension in the West which drives forward social and material progress at the expense of "authority, moderation, self-sufficiency, and self-confidence."[6]
Some have seen the disenchantment of the world as a call forexistentialist commitment andindividual responsibility before a collectivenormative void.[7]
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Disenchantment is related to the notion ofdesacralization, whereby the structures and institutions that previously channeled spiritual belief into rituals that promotedcollective identities came under attack and waned in popularity. According toHenri Hubert andMarcel Mauss, the ritual of sacrifice involved two processes: sacralization and desacralization.
The process of sacralization endows a profane offering with sacred properties –consecration – which provides a bridge of communication between the worlds of the sacred and profane. Once the sacrifice has been made, the ritual must be desacralized in order to return the worlds of the sacred and profane to their proper places.[8]
Disenchantment operates on amacro-level, rather than themicro-level of sacralization. It also destroys part of the process whereby the chaotic social elements that require sacralization in the first place continue with mere knowledge as their antidote. Therefore, disenchantment can be related toÉmile Durkheim's concept ofanomie: an unmooring of the individual from the ties that bind in society.[9]
In recent years, Weber's paradigm has been challenged by thinkers who see a process ofre-enchantment operating alongside that of disenchantment.[10] Thus, enchantment is used to fundamentally change how even low-paid service work is experienced.[11]
Carl Jung consideredsymbols to provide a means for thenuminous to return from the unconscious to the desacralized world[12] – a means for the recovery ofmyth, and the sense of wholeness it once provided, to a disenchanted modernity.[13]
Ernest Gellner argued that, although disenchantment was the inevitable product of modernity, many people just could not stand a disenchanted world, and therefore opted for various "re-enchantment creeds", such aspsychoanalysis,Marxism,Wittgensteinianism,phenomenology, andethnomethodology.[14] A noticeable feature of these re-enchantment creeds is that they all tried to make themselves compatible with naturalism: i.e., they did not refer to supernatural forces.[14] Likewise,Charles Taylor identified certain aesthetic impulses—those found inRomanticism,magic realism, and "[watching] movies about theuncanny"—as failed attempts to recover an enchanted sense of self.[15]
The Americanhistorian of religionJason Josephson-Storm has challenged mainstream sociological and historical interpretations of both the concept of disenchantment and of reenchantment, labeling the former as a "myth". Josephson-Storm argues that there has not been a decline in belief in magic ormysticism inWestern Europe or theUnited States, even after adjusting for religious belief, education, and class.[16]
