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עמוד:*68
* 68 perfect future . However, the teleological and progressive direction of the historical development is not being taken as obvious anymore in the post - modern state of affairs . On one hand, stands the collapse of the great ideologies of modern age . The faulty scarred Western culture, post - Auschwitz and Hiroshima, wished to remove itself from the illusion of teleological interpretation of history, which once was a progressive cornerstone of the society’s moral values . Accordingly, postmodern views, opposing the existence of absolute values and subverting the status of the grand narrative, gained more influence, thus impairing the concept of history as the manifestation of human triumphs over destiny . 10 As Walter Benjamin noted in his famous Theses on the Philosophy of History : This is how one picture the angel of history . His face is turned toward the past . Where we perceive a chain of event, he sees one single catastrophe, which keeps piling wreckage upon wreckage and hurls it in front of his feet . The storm irresistibly propels him into the future to which his back is turned, while the pile of debris before him grows skyward . This storm is what we call progress . 11 Such a pessimistic and even depressing perspective toward human history, though uttered in time of great agony and despair, refuted the teleological nature of human modern history . It allowed the resurgence of religious beliefs across the globe as an answer to the modern broken vision of progress in history . Religious worldviews seem to have filled a significant cultural and existential vacuum that opened up within postmodern western culture . In so doing, religion belief system posed a great challenge to the modern secular historical perspective, by giving history new divine, faith - based interpretation while overlooking important elements of human agency . 12 Robert J . Parkes, Interrupting History : Rethinking History Curriculum after ‘the End of 10 History’ ( New York : Peter Lang, 2011 ) , pp . 99 - 153 ; Sirkka Ahonen, “The Lure of Grand Narratives : ADilemma for History Teachers”, in Henrik Åström Elmersjö, Anna Clark, Monika Vinterek ( eds . ) , International Perspectives on Teaching Rival Histories ( London : Palgrave Macmillan, 2017 ) , pp . 41 - 62 . Walter Benjamin, Illuminations, Hannah Arendt ( ed . ) , Harry Zohn ( trans . ) , ( New York : 11 Schocken, 1969 ) , pp . 257 - 258 . Jurgen Habermas, “Secularism's Crisis of Faith : Notes on Post - Secular Society”, New 12 Perspectives Quarterly , 25 ( 2008 ) , pp . 17 - 29 ; Philip Gorski, David Kyuman Kim, John Torpey, and Jonathan VanAntwerpen, ( eds . ) , The Post - Secular in Question : Religion in Contemporary Society ( New York : New York University Press, 2012 ) ; Philip Wexler and Yotam Hotam, eds . , New Social Foundations forEducation : Education inPost - Secular Society ( New York : Peter Lang, 2015
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אדמוני, אריאל
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