The goal of this paper is to show Jürgen Habermas’s recent work on religion as a well-intended effort to deal with religious conflicts in the world that yet presents two serious and related flaws: on one hand, Habermas claims his ideas on religion are universal in both nature and scope while in reality they exhibit a clear Western bias that is anything but universal; and second, I want to show how much the Judeo-Christian tradition informs his understanding of "religion", evincing a distinct preference for this tradition in his work despite considering his approach to religion "postmetaphysical".
