Introduction
One of the fundamental ideas to grasp the modern world is the subjectivities thesis. Finding and expressing one’s identity has changed from being determined by external realities like customary law or nature to being a concern for subjects self-referential. Subjectivities are a reflexively felt state of recognition that gives the subject meaning and totality (Averett, 2021). The subjective shift has had a significant impact in a big way on the spiritual sphere where holistic techniques are practiced. This impact can be directly compared between personal life and life-as religion spirituality (Hirschkind, 2008). Religion in daily life and subjective spirituality are typically not the same, despite how society typically uses the terms. For example, a subjective spirituality could exist if it involves intense experiences.
However, that is also objective because it is concentrated on something higher and external to the self. It is possible to see a situation where spirituality and that tradition will react differently even though they share similar ideas in many ways (Barrett & Barbee, 2022). Instead of examining the relationship between Christianity and spirituality, this study aims to show the moral ambiguity that might arise when people’s values alter to reflect a change in their outlook on life. Within that paradigm, the literature is the primary focus of this study, and there is no national focus on the topic.
Subjectivity in Contemporary Culture
Spirituality is a personal or individual sense that does not refer to God or a higher force, as opposed to being connected to organized religion or church theology. Numerous studies have found that many people prefer to identify as spiritual rather than religious. The phrase employed to characterize the circumstance is the enormous subjective tilt of contemporary society. This essay contrasts the concepts of daily existence and personal life. The former connects to the “life-as modes” in the corporate domain. Conversely, the latter elevates subjective existence inside the so-called holistic milieu (Barrett & Barbee, 2022). Finding, confronting, and conveying a source of meaning with and through the specifics of individual experience are all parts of the authentic way of the living quest. This is what the holistic milieu essentially has to do. Emphasizing how strongly participant-centered the holistic setting is vital.
The congregational domain, on the other hand, frequently has to do with theistic authority systems. It emphasizes the normalization of subjectivities and the way they are lived. Since the holistic environment strongly emphasizes “participant-centeredness,” it is frequent for participants to abandon an activity they find ineffective (Boddy, 1988). Instead of forcing members to conform to what was before “life-as” ideals, the holistic milieu’s goal is to help individuals “become themselves” by embracing their personal experiences. In a holistic setting, people are led along the road rather than propelled toward a specific objective (Hirschkind, 2008). Spiritual practices within the environment enable participants to transcend traditional constraints or routines. One can contend that being religious usually implies acknowledging a higher power who understands better than oneself what is best for humanity (Averett, 2021). A congregation’s members could be viewed as those who need guidance from a higher power to be fulfilled. The plan of God is revealed via external authorities, customs, and community. In other words, the topic of “what is decent?” has already been addressed, so nobody needs to get engaged.
The standard for a good Christian or human is that they must uphold God’s law. It could also describe a solid philosophical and ethical dualism that contrasts the natural and supernatural worlds, the overarching moral order of things, and the standard order (Boddy, 1988). Numerous individuals, who do not identify as religious or theistic talk about life’s sacredness, seek out sacred locations and demand respect and attention. This type of spirituality has permeated contemporary Western civilization. If “subjective-life” spirituality keeps thriving, it is anticipated that the “life-as” form of believing will follow suit (Bragg, 2019). Although “personal” spirituality does not eliminate “life-as” religion, the congregational realm is contracting, and the integrated ambience is growing. Key spheres of culture, including business and education, are experiencing a spiritual revolution.
Western culture has been affected by the subjective turn; therefore, the “life-as” values are being replaced by its virtues. It seems unnecessary to emphasize the transcendental duties related to sin, guilt, and moral responsibilities. On the other hand, a rising number of people are embarking on personal journeys to find the sacred within them (Venn, 2020). This change can be seen in the spiritual world and other areas, such as conventional family values and ties. Another effect of the subjective turn is a shift in how educators view “bringing out” a child’s abilities. Holistic milieu trainers have such a broad education and are very “participant-centered.
Subjective-life culture and individualization are closely related. Youth and teenagers have dismissed “life-as” beliefs, and the institutions that once supported them have become less influential (Roca Lizarazu & Twist, 2020). Churches, for instance, have suffered because fewer people are now inclined to accept their presentation of religious responsibilities, obligations, and expectations as accurate. Individuals who function in the “life-as” paradigm, even in secular organizations, are aging, whereas those who keep hold of their own particular subjective lives are developing. In other words, “life-as” variants of the holy, which highlight a source of authority beyond ourselves, are most likely to diminish. In contrast, subjective-life forms, which highlight a legitimate authority within individuals, are most likely to grow (Roca Lizarazu & Twist, 2020). It is the subjectivation in which internally developed identity is valued above externally established reality.
Subjective Life’s Morality
Whether a person’s daily actions are based on conventional morals or not, values play a crucial role in determining those actions. The ability of something to strengthen an agent’s preference for it is how valuable the thing is to the agent. Values are formed as principles for decision-making to settle problems over wrong and suitable activities. However, defining the “good” by which people can improve their behavior is one of morality’s most significant challenges (Prawitasari & Suwarjo, 2018). The influence of this transition on character comes from the likelihood that “life-as” forms of the sacred are dwindling and “subjective-life” forms are increasing. People in “subjectivation” naturally line their moral decisions with this when they go within themselves for explanations and exercise more control over all aspects of their existence instead of relying on outside influences to tell individuals what to do or think. It is due to the change itself rather than the direction of the change.
The sense of self is tied to the moral acceptability of accountability and action, and the identity issue is given precedence in morality. Ethics and spirituality presuppose that the distinctive identity of the person determines conduct (Mahmood, 2001). For instance, it is asserted that agents identify with the meanings, purposes, and values found in their spirituality. This intra-relatedness refers to the connection between individuals and the integration of the body, mind, and spirit, giving people life purpose and a drive for independence. It differs from inter-relatedness, which concerns one’s interaction with the outside world. That said, “The ethic of subjectivity” plays a part in the importance placed on self-expression, happiness, following your heart, and developing emotional intelligence (Harding, 1987). It is not meant to negate social identity. In such situations, “feeling” is given value. A desire for personal integration is one of the recurring themes in spirituality. A person’s most significant value determines their morality course, which is not always in favor of God
It should be noted that there is a significant correlation between non-theistic beliefs and the rising popularity of “subjective-life” principles. Most spiritual practices have intrinsic motivation, moral perception, and identity within their framework. Some are dogmatically religious, while others are morally upright yet presume a non-dogmatic religious background (Greene, 2020). Certain spiritual practices can help people live moral lives after having ethical ideas cognitively. Furthermore, practical factors may spark honest discussions, but other spiritual traditions may oppose theological, religious, or ethical issues due to their normative musings (Dietz, 2018). Personal characteristics and practical results could testify to the integrity of their spirituality. Because “subjective life” emphasizes the value of individuality under the sovereignty of life experiences, the morality of distinct subjectivity permeates every aspect of society.
The principles of “subjective-life” spirituality are practical for people who look to the sacred for sources of meaning in their personal life. While most modern religions move away from overtly moral norms and ideals, new forms of spiritual life must discover ways to connect the self to ethics in light of the decline of old conceptions of religion (Dorsey, 2017). A specific set of dispositions are required for the practitioner of some spiritual disciplines. Still, it is unclear if any particular collection of personalities can carry out the entire ethics task. Although dispositions might generate action situations, it is unclear whether they can offer the explicit normative standards needed to support the practice.
Although some contemporary spiritualties have incorporated aspects of moral judgment, others do not. It cannot be said that these spiritualties lack moral guidelines because they are not religious. Although the subjective turn is occurring in contemporary culture, it has not yet reached its conclusion (Dietz, 2018). Furthermore, there is no justification for considering religion as a single contemporary. Hence, one can conclude that it is impossible to generalize about the moral trajectory of contemporary spirituality because the subjective turn has not yet been completed and can be interpreted differently by different spiritualties within different people.
Education’s Problems and Challenges in the Subjective Turn
Religious education has a structured, respected, and rich history, in contrast to the emphasis on spirituality in education, a comparatively recent development. Although there are analytical and empirical investigations on recognizing spirituality as an essential component of the curriculum, it is more common to find mysticism concerning religious education. Research indicates that although education can be used to advance religion, it is regretfully indifferent to spirituality as a standardized learning method (Coffey & Kanai, 2021). The concept of spirituality is also incongruent with how education and religious education are currently structured, primarily when religious education is supported by education science, theology, and the function of religion in society. For example, religious schools that rely on religious narrative forms as a cultural heritage foundation may run into issues due to the growth of these parts of children’s spirituality (Chand & Perry, 2019). Suppose the religious education curriculum continues to promote the concept that all students should be regular churchgoers. In that case, asserting that a Catholic school delivers a sort of spirituality in education is not very sensible.
Understanding contemporary spirituality, even in religious schools, is valuable because it informs both content and pedagogy and is pertinent to the needs of the students. It is not right to approach contemporary spirituality as irrelevant, just as teaching religion in a pluralistic society is inappropriate (Bragg, 2019). It must be taken into account that students may or may not practice a single religion or form of spirituality. Therefore, it is crucial to comprehend and accept the altered spiritual position.
Conclusion
Our current era’s subjectivities present a significant problem in the field of ethics. The tension between the urge to lead a targeted life and the need to establish diverse subjectivities can swing between being severe and more repressed depending on the situation. One could argue that morality provides a cozy and exciting setting for this conflict. Since their directions are distinct, “subjective lives” and the manner of “life-as” have different dispositions in the ethical realm. In the former, the subjectively experienced reality legitimizes the conduct. In the latter, it is carried out on behalf of and for the agent by outside agencies.
Given that externally verified norms, roles, or responsibilities are typically available, it will be considerably simpler to argue for or against action in “life-as” mode in such a comparison. It is difficult to generalize whether a specific action is moral in “subjective-life” religion or even if morality exists. It is because multiple spiritual paths are not branches of a unified spirituality tree, and each individual has a unique subjectively seen existence in their “subjective life. Even if this does not have a religious basis, it is believed that morality should be backed by spirituality in its adherent.
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