The revitalised presence of religion in the globalised context of a society – a world that is both modern and religious – is not only the sociological result of the dismantling of the post-colonial world – which in fact refutes the secularist prognosis of the case of religion and which gives the fénomene an unthinkable ethical/political complexity and virtuality – but also as a result of the crisis of modern reason and its postulates, which is unable to justify political coexistence from ethical monism. The crisis of rational reasoning affects both the fundamentalist claims of religion – preventing a hasty triunphalist reading of the so-called ‘return of religion’ in the ‘postsecular society’ – and the secularist claims to deny any ethical and political virtuality of religion in the public sphere. The democratic, anti-authoritarian and anti-dogmatic shift, consistently embodied in the crisis of modernity by three representatives of postmetaphysical, interpretative and pragmatistic philosophy, such as Vattimo, Habermas and Rorty, places the debate between secularism and religion in key not of truth but of solidarity.