By Johan Roeland

The as soon as taken-for-granted thought of religion's inevitable decline in Northwestern Europe is more and more contested. rather than progressively disappearing, faith turns out to turn into extra subjective, own and proficient by means of inner most event. This booklet addresses the benefits of this influential knowing of spiritual alterations, qualitative in-depth examine of evangelicalism between Dutch young children, some of the most renowned renditions of Christianity within the Netherlands. Guiding the reader throughout the settings and groups within which evangelical young children nourish their religion, it significantly discusses the ideological and ethical repertoires that tell their non secular lives, the methods their connection to the sacred is mediated and affirmed, and the consequences of either one of those for the discussions at the nature and destiny of faith in Northwestern Europe.

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The good life (the core of morality) is no longer understood as the subjection to an external reality or order, but in terms of the exploration of pleasant experiences. This experience orientation profoundly saturates contemporary life. It is both a principle which motivates moral acting and informs epistemic understanding, and an organisational standard that defines contemporary culture and society. This is particularly true with respect to the young and contemporary youth culture. The question is, to what extent is the rise of the experience orientation, and its collective, commodified and commercialised nature, actually a form of subjectivization?

After initially embracing it as something truly individual and immediate, as opposed to the formal, general and impersonal realities of language and Logos, Nietzsche had already come to think of experience as something that is far from subjective. ’ 55 Visser 1998, chapter 1). They are just reflections and the product of the collective in phenomenal form as well as in terms of contents. Such a critical voice makes the present circumstances regarding the subject both interesting and paradoxical.

They are free from (that is, not determined and defined by) collective definitions of humanity. They are thought of as subjects who are capable of choosing and defining their own humanity freely and autonomously. In this sense, freedom refers to the opportunity to transcend given orders, be they nature, Being, or a providential order, which are some of the trans-individual orders in which metaphysical thinking has grounded the essence of one’s humanity. But another aspect of the Romanticist notion of individuality is of interest here, namely its emphasis on experience.

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