Rudolf Siebert. The Third Way

While thenotion ofthe Third Wayhas different meanings, it is generallyknown, and may be definedprovisionally as a political philosophy, or theory, and a political praxis, akin to centrism, that attempts to reconcile Rightwing and Leftwing policies and politics.(1) It advocates a varying synthesis ofcapitalism, understood as private appropriation of collective surplus labor, and socialism, understood as collective appropriation of collective surplus value, more specifically of centre-right and centrist economic platforms with more or less centre-left, social policies.(2) However, the notion of the Third Way reaches far beyond the economic and political spheres into the cultural dimension: art, religion, philosophy, and science.

In Spring 1943, I met at the corner of the Frankfurt a.M. housing complex Friede (Peace, Mir) for veterans from World War I, my old neighbor, Mr. Müller, who was a very brave, most committed communist in the midst of Nazi Germany.He had just come home out of the Concentration Camp Dachau.(3)He was not allowed to talk about his experiences in Dachau. We both listened to the distant thunder of the American saturation bombing of the city of Mainz. In my youthful idiocy, I told Mr. Müller, that I wanted to drive with my bicycle to Mainz, in order to see, what a bombed out city lookedlike. Mr. Müller said, that there was no need to do that, since next week Frankfurt would be bombed out as well: and so it was.Mr. Müller suddenly asked me, if I had ever heard of Georg Wilhelm Hegel. When I said no, Mr Müller got very upset, and agitated, and asked me, how it could be possible that I as a leader in the Catholic Youth Movement and a student at the Humanistic Lessing Gymnasium had never heard of Hegel, the greatest philosopher of history, in spite obviously being an idealist myself. It was a scandal! In fascist Germany, Hegel was a persona non grata, like his student Karl Marx, and notion dialectic as well as reality dialectic were repressed. Counter-revolutionary fascism was extremely positivistic. It was only long after the end of the war, that I heard in the universities of Frankfurt,Mainz andMünster about Hegel'sdialectical logic, and about his middle position, his Third Way. Now I heardthe first time about the notion as unity of universal, particular and singular, and of the idea as notion, judgement and conclusion in Hegel'sScience of Logic.(4) The middle stood or behaved in the conclusion as subsuming against the singularity,and subsumed against the universality. In the notion the particular was the middle between the universal and the singular. In the idea the judgement was the middle between the notion and the conclusion. The essence stood between being and notion, and constituted their middle.(5) The middle appeared as totality of the determinations in the conclusion of the reflexion. The middle as notion appeared as an ought. There was even an absolute middle. The position of the middle in the conclusion, the judgement, was most important for progress.(6) According to Hegel's philosophy of nature, the magnetism was the middlebetween the being - in - it - self and the having - realized - itself of nature.(7) The real middle was the one, which was to bring the difference into existence. The middle was the transition, that the form sank down into the external, which had another internality. In Hegel's aesthetical view,theancient Greeks lived in the happy middle between the self-conscious, subjective freedom, on one hand, and the socio-ethical substance, or notion, of the spheres of family, civil society, political state, history, art, religion, philosophy, on the other.(8) In Hegel's philosophical-historical perspective, the middle was the truth, and the abstract extremes were the untruth.(9) The old Greeks lost the truth, when the sophists emphasized the self-conscious, subjective freedom and civil society against the socio-ethical substance of the polis. Finally civil society triumphed over the state, and destroyed it. Plato tried to rescue the state by showinga sophist,his teacher Socrates, discovering a new hold in the chaos, a new daimonion, reason as conscience, and thus a new truth, a new middle between subjective freedom of the individual and the objective freedom of the polis.(10) But Plato's rescue operation failed. Socrates was executed by the Athenian state, and the polis fell victim to civil society and the sophists. Something similar happened in the ancient Jewish state, in Jerusalem. Rabbi Jesus of Nazareth brought a new, revolutionary truth, a new balance between subjectivefreedomandobjective solidarity, and was executed with the help of the Jewish state, on the charge of blasphemy, and by the Roman state, on the charge of insurrection, and Jerusalem was destroyedby the Roma Army only a generation later, in the year 70, for 2000 years to come.(11) Mr. Müller showed me the road not only to Hegel's philosophy of mediation and reconciliation ofthe antagonisms between abstract extremes, but also to the truth, the middle way, the Third Way, in the midst of the fascist untruth, the extreme of authoritarian populism, and exclusive identity politics, directed most fanatically againstsocialism and communism.(12) Hegel's students could not hold on to his middle way, and thus his school broke apart into the extremes of the Hegelian Left and the Hegelian Right, into praxis philosophy, on one hand, and positivism and fascism, on the other.(13) I never saw Mr. Müller again.He, the communist, was swallowed up by the fascist empire, the Third Reich, against whichhehad fought most heroically.

In the midstofNazi Germany, I became early on a memberof the Catholic Youth Movement in Frankfurt a.M.(14) on the basis of the Empire Concordat between Adolf Hitler and the Vatican, which is still valid today in the German Federal Republic, the Catholic Youth Movement was allowed to exist. But soon the fascist state followed the ancient Roman principle Non licet esse vos. The Concordat was broken by the fascist state, and the Catholic and Protestant Churches were persecuted, and some of my Catholic leaders were tortured and murdered. The Catholic Youth Movement was critical of fascism and Anti- Semitism, and helped persecuted Jews, and spread the episcopal letters of Bishop Graf von Galen in Münster against Nazi concentration camps as well as against allied saturation bombing, and sided with the Bishop of Limburg Antonius, who fought against fascist euthanasia, the murdering of ten thousands of mentally ill patients in hospitals in his diocese, and was continually watchedand investigated by the Gestapo. In the Catholic Youth Movement, I became familiar with the Papal social encyclicals and with the Catholic solidarism, which they represented:a middle way, a Third Way between liberalism and fascism, on one hand, and socialism and communism, on the other, between the private appropriation of collective surplus labor,and the collective appropriation of collective surplus value.(15) It stressed strongly the rights of the workers against oppression and exploitation by the capitalists, but still allowed for the private ownership of the means of production, and the consequent private appropriation of surplus labor. Unfortunately, Catholic solidarism did not prevent the alliance between the Vatican and the fascist states, like Italy, Germany, Spain, Portugal, or Croatia, motivated mainly by an irrational fear of and hate against atheistic socialism and communism, in spite of the fact, that the Church had been communistic in its beginning, and that all monastic orders had remained communistic throughout the centuries, up to the present.(16) While the Vatican followed theoretically its solidarism, it did not practice its own Third Way, being inclined politicallymore toward the Right, toward liberalism and fascism, than toward the Left,socialism and communism. only very recently the Vatican has corrected theoretically and practically its former Rightwing one-sidedness, and has made agreements with the Russian Federation, and with China in faithfulness to its own Third Way, its solidarism.

I encountered another form of the philosophy of the Third Way as a prisoner of war in Camp Allen, Norfolk, Virginia, USA, in 1945-1946.(17)In Camp Allen, I was categorized as Anti-Nazi by Jewish-American secret service agents, who knew Germany, and German, and particularly my hometown Frankfurt a.M. better than I did. I was identified as Anti-Fascist because of my leadership role in the Catholic Youth Movement in Frankfurt. Thedialectical International Institute for Social Research at the Johann Wolfgang von Goethe Universität, the later Frankfurt School, which had fled from Nazi Germany to Columbia University in New York, when Adolf Hitler came into power,and the phenomenological New School, in New York,the later New School University, had convinced the liberal, Democratic Roosevelt Administration, particularly Mrs Roosevelt and the New Dealers, against the cabinet member Morgenthau, that not all Germans had been fascists, and that there was hope for Germany and Europe.(18)Thus happened the Marshall plan. Thus, together with 25,000 other Anti-Fascist prisoners, out of 300,000 German prisoners and 100,000 Italian prisoners in the USA, mainly caught in North Africa, I was chosen to be trained and educated by social scientists from the best American universities in liberal,political economics and sociology, in order then to be sent home to help with the liberalization and democratization of the defeated Germany, and to transformthe fascist state into a liberal one. Some of the American, political economists and sociologists were not only familiar with the phenomenological theory of the New School, but also with the competing, critical, dialectical, theory of society of the Frankfurt School, influenced not only by Kant and Hegel, but also by Schopenhauer, Marx, Nietzsche, Kierkegaard, and Freud. Thus, in Camp Allen, I encountered the first time the critical theory of society of Horkheimer, Adorno, Benjamin, Fromm and Marcuse.(19)The critical theory presented another form of a Third Way between liberalism and socialism. only one critical theorist, Herbert Marcuse, had ever belonged for a short time to the Communist Party in Germany. Most critical theorists fled from fascism to liberal America rather than to socialist Russia. From liberal America, they fought fascism in America, and in Europe. In liberal America, they found the opportunity to struggle against the authoritarian personality, characterized by romanticism, nationalism, capitalism, sadism, masochism, and racism, and the authoritarian populism, and the exclusive identity ideology, policies and politics: ideology understood critically as false consciousness, masking of particular economic and political interests, shortly the untruth.(20) With great consistency, the critical theorists walked the middle way between the extremes of the revolutionary and the authoritarian personality, thefree market and the planned economy, liberalism and Western and Eastern Marxism, individualism and collectivism, self-conscious, subjective freedom and socio-ethical substance, the Hegelian Left and the Hegelian Right, praxis philosophy and positivism, faith and enlightenment, revelation and autonomous reason.(21) Since 1960, Adorno foresaw,and warned against,and resisted the renewal of authoritarian populism, and exclusive identity politics, and Trumpism in Europe, and America, and elsewhere, and so did all other critical theorists, including myself and my friends, who derived from the critical theory of society our Critical Theory of Religion and Society (CTRS) since the end of World War II, as another form of the Third Way.(22) While the critical theorists of society from Adorno to Habermas became old, but not pious, the critical theorists of religion became old, and remained believers.(23)

After my return fromthe prisoner of war Camp Allen to Frankfurtin 1946, I encountered the philosophy of the Third Way in the form of the Frankfurter Hefte, a Leftwing Catholic journal for culture and politics, which aimed at a middle way, at the reconciliation of the modern antagonism between the religious and the secular,the sacred and the profane, Church and world, Christians and workers, Christianity and Marxism, the individual and the collective.(24) I met with the founders, owners and editors of The Frankfurter Hefte, Walter Dirks and Eugen Kogon, who were closely connected with the critical theorists, Max Horkheimer and Theodor W. Adorno, two pairs ofDioscuri. After the end of World War II, Horkheimer and Adorno had returned from American exile to the ruins of Frankfurt and the Johann Wolfgang von Goethe Universität, in order to rebuild again their Institute for Social Research, which had been destroyed throughan American bombardment of Frankfurt toward the end of the war, and had met Dirks and Kogon again, whom they knew already from before the war.My friend Walter Dirks was an outstanding journalist and theologian, who had resisted National Socialism from its very start, and who, therefore, had been imprisoned, and who spent the World War II in internal exile in Southern Germany. Eugen Kogon was a Jew, who had converted to Christianity.He was a political scientist, who for his resistance against fascism had spent seven years in the Concentration Camp Buchenwald. With American military support Kogon wrote his famous book about the Nazi concentration camps, entitled the SS State. Dirks and Kogon formed a new Christian Democratic Party, which aimed at a social state, and in which they wanted to reconcile workers and Christians. They worked for a European Union, in which Germany would be reunited with the other European countries. They promoted a theology of revolution, in which Marxists and Christians came into discourse with each other.(25)From Dirks and Kogon, I learned how to practice the Third Way politically in Germany, Europe and the USA. Walter became old, holding on to his highest values of marriage, Eucharist and socialism, and remained pious to his death on the feast day of Corpus Christi. Kogon became old and less pious, suffering from the unresolved theodicy problem:the justice of God in the face of the monstrous injustices in his world, be it Auschwitz or Buchenwald, Hiroshima or Nagasaki, the Covid19 Coronavirus pandemic or the economic depression of 2020, without any divine intervention.(26) Late in their lives, Dirks and Kogon sold the Frankfurter Hefte to the Social Democratic Friedrich Ebert Stiftung, which renamed it Neue Gesellschaft/Frankfurter Hefte. remaining faithful to the Third Way, intended by Dirks and Kogon. Conrad Adenauer transformed the Christian Democratic Party, the CDU , in terms of his restoration program into one, which aimed again at a liberal state, and united the Catholic and Protestant bourgeoisie, and pushed the workers out into the hands of the great socialist leader Schumacher, whom Kogon had met already in the Concentration Camp Buchenwald and finally outlawed completely the Communist Party.While the CDU moved, like the former Catholic Center Party in the Weimar Republic, which gave Adolf Hitler the emergency laws and made him legitimately into a dictator, further and further toward the Center/Right, it retained nevertheless avery productive social wing, to which I belonged for some time. Walter also belonged to the CDU, while Kogon joinedthe Social Democratic Party, SDP. Their Third Way succeeded in the formation of the European Union, in which they were very much engaged. The Adenauer restoration of the antagonistic liberal state and civil society, made the return of authoritarian populism, or Trumpism, easily predictable for Adorno andthe critical theorists of society and the critical theorists of religion at least since the beginning of the 1960ties.

My doctoral dissertation at the University of Mainz brought me in contact with the Third Way of humanists like Erasmus of Rotterdam and Thomas More.(27)I wrote about the humanist and Augustinian theologian and Suffragan Bishop Michael Helding of Mainz, who belonged to a group of humanists and theologians, who from 1530-1540 wanted to reunite again Protestants and Catholics and rescue the unity of the Western Church. Helding, the Catholic, understood well, like the lay Cardinal Contarini, the Augustinian Eremite Martin Luther's theology of justification. Helding also wanted like Luther to reform the Western Church, butwithout destroying its unity, so that it wouldn't fall apart into 30,000 churches, denominations, sects, and cults, as indeed it happened. This disintegration of the Western Church threatened the truth claim of Christianity, the Religion of Becoming, Freedom and Final Manifestation itself.Helding was critical of the Lutheran reformation as well as of the Jesuit counter-reformation, and was searching, and working, and fighting for a Third Way between them. He searched for the truth in the middle, recognizing truth elements in both extremes, and rejecting the untruth on both sides. Helding was the only German Bishop, who came from the farmer class, which at 1525 made a revolution, lead by Thomas Münzer, against Karl V and the feudal lords.(28) Helding fought on one hand for social justice for the farmers,andon the other hand at the same time, as leader of the Catholic party, served well his Emperor Karl V, who executed Münzer after the battle at Mühlhausen,Thüringia, and killed 100,000 revolutionary farmersand their families during thesummer of 1525, and wanted to kill Luther, because he destroyed his Church and his Empire. Helding served Karl's brother and successor,Emperor Ferdinand, as President of his Supreme Court in Vienna, and was buried in the St. Stephan's Cathedral in Vienna, in 1561. Helding did not only look for a Third Way beyond the opposing religious parties, but also beyond the antagonistic social classes. The farmer revolution anticipated not the bourgeoise revolutions of the 18^th and 19^th centuries, but rather the socialist revolutions of the 19^th, 20^th and 21^st centuries.For the time being, the untrue extremes prevailed against the true center. But an Una Sancta movement and a humanist-socialist movement prevailed through the centuries, which movements continue to search for a possible Third Way, up to the present, 2020.

During one of my many trips to Russia, I came to Petrograd, or St. Petersburg, and there met my good friend, Professor Leo Semashko and his dear wife. We had common friends, like the great sociologist Johan Galtung, director of the IUC in Dubrovnik, Yugoslavia, and the famousmost critical linguistNoam Chomsky in the USA. We had good private and public discourses inside and outside the University of St. Petersburg. I became familiar with Leo's TetraPhilosophy and Sociology, which later on, in 2005, lead to his foundation ofthe Global Harmony Association (GHA), of which I became an early member.(29) The Tetra Philosophy embraced four nonviolence noospheres: sociosphere, infosphere, technosphere, and orgsphere. I discovered in the Tetra Philosophy another ingenious form of a third energy or power, a Third Way, between the Hegelian Left and the Hegelian Right, the young Karl Marx and Talcot Parsons.Long before the collapse of the Soviet Unionand the victory of the counter-revolutionary neo-liberalism, Leo became critical of Marxism-Leninism, particularly of its theory of class and violent national and international class struggle. His longing for harmony and peace lead Leo finally to Mahatma Gandhi's theory and practice of passive resistance, a Hindu translation of the Christian Sermon on the Mount, particularly its fourth commandment:

You have learned how it was said: Eye for eye and tooth for tooth.But I say this to you: offer the wicked man no resistance.On the contrary,if anyone hits you on the right cheek, offer him the other as well....(30)

Martin Luther King became familiar at Boston College with Hegel's Philosophy of History and its teaching, that the Freedom of All was the universal goal of humanity.(31)King applied this theory to the fate of the African American people in the USA, and later on to Vietnam, and to all other oppressed and exploited nations:and for this he was assassinated and martyrized. But King did not receive his non-violent method of liberation from the Christian Hegel, but rather fromMahatma Gandhi, who belonged to Hinduism, the Religion of Imagination, but found his method in Christianity as the Religion ofFreedom, which he liked more than Judaism, the Religion of Sublimity, and the vengeance of Yahweh Sabbath, the God of the Armies, and of War.(32) For Gandhi the Truth was God.(33) Leo became a non-conformist in the Russian universities and still is today. But while Leo was critical of Eastern Marxism and the Soviet version of it, Marxism - Leninism, he was most passionately opposed to its archenemy, the deadly European, and American, and Asian fascism in all its forms: its violent aristocratic principle of nature.(34) Leo's father fell at the beginning of Barbarossa, in the fascist battle against Leningrad, and he had to grow up without a father. Leo likes the American Republic , but is opposed to the militaristic American Empire, andits Constantinian Christendom.(35)But, of course, one can not speak about imperialism and militarism, be it in the 1940's or in the 2020's without speaking about capitalism as the private appropriation of collective surplus labor, and without remembering the departing U.S. President Eisenhower's prophetic warning against the Military, Industrial, Congressional Complex.(36) The Tetra Philosophy and Sociology constitutes through its spheral class theory a bridge between the social and natural sciences, and asynthetic pillar of their unity.It also reconciles philosophy and science, spherons' genome andcybernetics, and statistics, theory and praxis: educational as well as political. In contrast to atheistic Marxism - Leninism and pagan Fascism, and the many non-believers, Nones, among the Liberals, the Tetra Philosophy is a Third Way between natureand man,between Orient and Occident, between individual and collective, betweencivil society and political state, between secular enlightenmentand religion, be it Hinduism , as the Religion of Imagination, Buddhism as the Religion of Inwardness, Judaism, as the Religion of Sublimity,Christianity,as the Religion of Freedom,Islam,as the Religion of Law, or other positive religions as well, between metaphysics and post-metaphysics, between naturalism and supernaturalism, between monism and dualism, beteen idealism and materialism,between atheism and ethical theism, between immanence and Transcendence.(37)The Tetra Philosophy shows a great, new Third Way fromviolent 20^th century Guernica to peaceful harmonious 21^st centuryGandhica!(38)

At present, in 2020, European Social Democrats are looking in the midst of the process of globalization, of Covid19 Pandemic, of economic depression, for a new middle ground between the extremes of individualism and collectivism, neo-liberalism and neofascism and Trumpism: a new solidarity, a new inclusive identity theory, politics and policies, versus the newly rising authoritarian populism and exclusive identity politics, a new We,shortly a new Third Way.(39) They search for a new center between personal autonomy and socio-ethical substance, and between man andnature.Some people say:We are the climate, and suggest that we should rescue our planet climate already at breakfast.(40) Others tell us, that we are creatures of the forest and want to answer the question, why we are inseparably connected with the trees around us.(41)Others want to show us, why migration belongs to the new We, the new middle way, and look for a different history for the Germans, the Europeans, the Americans, the Russians, etc...(42) Again other people ask, when if not we, and present us with an Extinction-Rebellion Handbook, which prophezies in religious or secular terms, that after the apocalypse of Adolf Hitler and the apocalypse of Joseph Stalin our hour has finally come.(43) Others say, when if not we, and indicate that the new We,may possibly be the new middle,after the old center does no longer hold,and after all the old middles have miserably failed. The little word We has certainly an enormous binding power. But it has unfortunately also a large snag. Precisely the inclusive identity people may produce and reproduce their own opposite, the exclusive identity people.(44)But, on first sight the new We seems to be a good idea. It is connected with a homely we-feeling. It promises community, concord, harmony, solidarity and identity. Since the discovery of the mirror neurones, maybe anticipated by speculative (Latin speculum-mirror) thinking and philosophy, people know, that thiswe-feeling is anchored early and deeply in the structure of the human brain. The new discovery explains, how we become, and who we are, and how the human self arises and results through resonance from the other, the you, the we.(45)The human ex-embryo, the infant, the baby, who for religious people is human from conception on, and can therefore not be aborted, has for secular scientists at birth no self yet.Like the language, the human selfdevelops itself only after birth, throughbeing spoken to. The beginnings of the becoming self take place in the first about 24 life-months, and rest on resonances, which the infant causes in the related persons around him or her, mother, father, doctors, nurses, etc., and which return back to him or her. The baby's relational persons serve him or her as a kind of external self, an alter Ego. Physical closeness is one of the presuppositions of such resonances. Today, one may add with the scientists, and completely without any irony:as continuously close as the mother was in the early childhood, is for the younger and older people today at all events still the smartphone, the zoom, the Skype. But first of all must still be held on to, what the great Jewish mystic, Martin Buber, emphasized:

Out of Thou and I became dialectically the We.(47) This linguists can read from one of the few languages, which originated in historically handed down andtransmitted times: namely, the so called Pidginenglish ortok pisin. This Pidginenglish is a good example for the historical fact, that the same societies, whoengaged in racism, colonialism and slavery, have also promoted strategies of communication for the overcoming at least linguistical otherness. Still the bourgeois Hegel would try to overcome the contradiction between Judaism, the Religion of Sublimity, Christianity, the Religion of Freedom,and Islam, the Religion of Law, as such outlawing slavery, but Jews, Christians and Muslims, nevertheless, having slaves for centuries, by simply asserting linguistically, that such actual slavery was merely accidental, and not substantial.(48) To be sure, that merely linguistic strategy did not help the slaves very much, but was just ideological apologetics for the three AbrahamicReligions.(49)In Pidginenglish, the We is formed dialectically out of the combination ofYou and Meinto Youme. But also here shows itself the snag, because besides the inclusive We, or identity, which includes the one spoken too, there exists also an exclusive We, or identity, which exludes a You in the singular or plural. We are white, but you are black, is an example for an exclusive We or identity, which first of all conveys only a visual impression, and which could be transformed into an inclusive We through the addition: but we all are human beings. But it is the snag, the negative, in the new We, which makes it problematic as a new Third Way, and points beyond it to other, more than merely linguistic possibilities: such rooted not only in the human potential of language and memory, but also in the evolutionary universals of work and tool, sexual and erotic love, struggle for recognition, andcommunity. Thus, the search continues for a Third Way between the strategy of manifoldness, and colorfulness, and inclusion, on one hand, and the strategy of identitaryhomogeneity, and exclusion.(50)

When in 1946, I returned from the Prisoner of War Camp Allen to Frankfurt, in order to start my democratization work in the conqueredGermany, I also began, as mentioned above, with my friends to develop the Critical Theory of Religion and Society, the CTRS, as a new Third Way.(51) We followed very much the Third Way of Dirks and Kogon and their Frankfurter Hefte, later the Neue Gesellschaft/Frankfurter Hefte, and Horkheimer and Adorno, and their Institute for Social Research, the critical theory of society of the Frankfurt School.(52)There exists an enigmatic sentence by Adorno, the most ingenious critical theorist,which fascinated usfrom the very beginning:

Nothing of theological content will continue unchanged: each will have to expose itself to the test, to immigrate into the secular, the profane.(53)

Along the guide of this sentence,CTRShas tried through half a century in many books, articles, and videos to represent in theory and praxis theimmigration ofprogressive religious and theological contents into the profane thinkingas a philosophically and scientifically understandable and comprehensible learning process.(54) This genealogy of metaphysical as well as post-metaphysicalthinking can be understood as an attempt to encouragewhat the enlightener, ImmanuelKant, called the use of peoplesrational freedom.(55) For CTRS, informed by Adorno and Habermas, there exist good reasons, not to encounter the intimidating, most complex challenges of the present world historical situation with egocentric self confidence, or with a fatalistic, or overoptimistic trust in systems. CTRS has been an attempt, toreconcile faith and knowledge, revelation and autonomous reason.CTRS saw the believers Dirks and Kogon, as migrants into the profane discourse of expert cultures, always searching for the spark of truth. Throughout its evolution, CTRS traced the historical process from the original Ancient and Medieval relative union between the sacred and the profane, through their modern disunion, toward their possible post-modern reunion. The modern antagonism between the religious and the secular, also split the religious communities into those believers, who fundamentalistically held on to revelation and tradition, and other believers, who were open toward the modern bourgeois, Marxian and Freudian enlightenment movements andrevolutions, andthuswere willing to find a Third Way of mediation and reconciliation, as e.g. Kogon and Dirks. The modern discrepancy between the sacred and the profane divided also the non-believing, secular enlightenment community into those non believers, or Nones, who wanted religion, as childhood affair of humanity, to disappear as fast as possible, and those Nones, who tried to preserve progressive elements from religion, e.g. the Sermon on the Mount, and to allow them to migrate, or to be translated, into Modernity, and were thus willing to find a Third Way of reconciliation, ase.g. Horkheimer and Adorno. While the critical theorists from Horkheimer and Adorno to Habermas and Axel Honneth said a clear and definite Non Credo, they knew, nevertheless, that Modernity would derail, ifthe world-designing spontaneity of human reason would dry up into a mere transcendence from inside.(56) This energy of reason is intrinsic to the communication conditions of man's social existence, but it is in no way guaranteed by it transcendentally.The CTRS must admit with the critical theorists, that the secular Modernity has with good reasons departed from the Transcendent. But CTRS also knows, like the critical theorists, that the human reason would waste away further with the disappearance of every thought, which transcends what is in the world in its totality: what Adorno and Horkheimer called the entirely Other than the horror and terror of nature and human history.(57) In this case, the Ego without Transcendence would lose moral control over the impulses from outside, the natural and social environment, and the impulses from inside, the Id and the Super-Ego, and would thus be further weakened in terms of themental illness of Ego-Weakness, discovered in the 1920's in Europe, and widely spread in civil societytoday. The defense and protection against such entropy is one point of contact between post-metaphysical thinking and the religious and the metaphysical consciousness. During my studies in the 1950's and 1960's, the University of Frankfurt answered Kant's question Is metaphysics possible?, with Noand the University of Mainz with Yes. As far as the antagonism between the religious and the secular is concerned, the contact point between the opposing sacred and the profane is true, as long as the religious consciousnessembodies and personifies itself not only in moral and political action, as Horkheimer stressed, but also in the cult andin the liturgical praxisof a community, as it, e.g., happens daily in the Greek or Russian, Orthodox, or Roman Catholic Mass,as the most outstanding,post-metaphysical philosopher, Jürgen Habermas, emphasizes, and as long as it asserts itself thereby as a present form of the human spirit.(58)The liturgy and the rites claim to bring about the connection with a highest Power, which breaks out of the Transcendence into the finite world. As long as the religious experience canstill find supportin such praxis of visualizing or recalling of a strong Transcendence, it remains a thorn in the flesh of a Modernity, which gives in all to easilyto thesuction, or the maelstrom, toward a being entirely without Transcendence. To that extend, the religious experience will also still hold open for the secular reason the question, if there are unsatisfied semantic contents, which are still awaiting a translation into the profane. To that extend,a Third Way remains possible.

_____.Siebert, Rudolf J., Die Anthropologie Michael Heldings, eines Humanisten und Theologen im Umkreis der Geistigen Neuordnung des 16. Jahrhunderts (1506-1561). Sigmaringen:Hohenzollernsche Jahreshefte 1965.

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_____. From Critical Theory to Political Theology:Personal Autonomy and Universal Solidarity. New York:Peter Lang Publishing. 2002a

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_____.Le Relatif et le Transcendant:la sociologie critique de la religion de MaxHorkheimer. Translated from English by Fabien Ollier and Henri Vaugrand. Paris:L’Harmattan. 2005b

_____.Manifesto of the Critical Theory of Society and Religion:The Wholly Other, Liberation, Happiness and the Rescue of the Hopeless. Leiden :Brill Publisher(Vol, I, II, III)., 2010 b .

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_____.Weitensteiner, Hans. K. Warum denn wir, immer wir. . ?War diese Stadt Frankfurt schuldiger als London? Katholisches Gemeindeleben im Dritten Reich und während der ersten Nachkriegsjahre 1932-1950. Dokumente und Darstellung. Frankfur a. M.: Haag und Herchen. 2000

_____.Hegel, Georg W.Nürnberger und Heidelberger Schriften 1808–1817. Frankfurt a. M. :Suhrkamp Verlag. 1986d

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