Abstract
Religion and bio-religion has always been one of the fundamental areas in human culture and civilization. In the contemporary period, with the advent of new rationality and the expansion of metaphysical subjectivism, the question of the possibility or impossibility of religious and spiritual life in the present world has become a fundamental question. According to the subjectivist view, human understanding as the subject and the cognitive agent and the perception of existence as the object or object of recognition reaches its peak. According to metaphysical subjectivism and the new Cartesian-Kantian subjectivism, man cannot attain a truth beyond his own consciousness. Basically, we have no way beyond consciousness and subjectivity and no opening to the name or essence of this world. Finally, the subjectivist view has led to the denial of the possibility of revelation, or of speaking to the soul of this world, and of the possibility of man's invocation of the sacred, and has paved the way for the domination and expansion of secularism and nihilism. According to the theoretical and philosophical foundations of Abdolkarim Soroush, in his project, religious matter, in the sense of opening to the field of Quds and appealing to Hazrat Haqq, is not possible philosophically and ontologically; However, the basis of religious and spiritual thinking is "openness to the Openness to Existence."
Keywords: Subjectivism, Religious Thought, Abdolkarim Soroush, Nihilism, Openness to Existence
 
 
Introduction
Undoubtedly, one of the most influential discourses in the intellectual atmosphere of contemporary Iran is the movement of religious innovation.Since Abdul Karim Soroush is the most prominent figure of the post-revolution religious thought, in this article entitled: "Sociological re-reading of subjectivism and subordination to the holy area in the theology of Abdul Karim Soroush", an attempt has been made to understand and analyze the thoughts of Abdul Karim Soroush in particular and all those interested in the field of analytical philosophies who think based on the principles of Cartesian-Kantian subjectivist thinking.Hopefully in this way, it has helped religious and faithful life and laid the foundation for the possibility of religion and religiosity  in the Iranian religious innovation project and help to re-understand and re-interpret the most important categories of religious tradition.
 
Method
 In this research which has been maid in a descriptive and analytical method, authors are not trying to criticize Abdul Karim Soroush's opinions with a theological point of view, but a phenomenological and hermeneutic view of this issue is followed, and its concern is the spiritual interpretation of the world and the fight against nihilism and meaninglessness, which is new in its kind. The main question in the subject under discussion is, what are the metaphysical components of Abdul Karim Soroush's philosophy of religion and its accessories and results?In the form of five sub-questions, this article discussed the components of the ontology, epistemology, anthropology and theology of Abdul Karim Soroush and finally answered the question that "can the theology of Abdul Karim Soroush philosophically answer the nihilism and secularism of the current world?"
 
Discussion and Result
 Perhaps it can be said that the emergence of new rationality and the development of metaphysical subjectivism in the modern era has turned the question of the possibility or impossibility of religious and spiritual life into a fundamental question.Philosophical subjectivism has been formed based on the separation between the knowing subject (subject) and the subject of identification (object) and giving authenticity to the knowing subject, which is considered a Copernican revolution in the field of Western philosophy.On this basis, the world is considered as an image in human consciousness, and the possibility of a person reaching something beyond consciousness and the realm of the Holy is fundamentally denied.In this way, living and sheltering in the holy area has become impossible to a great extent, to the extent that it is possible to talk about the end of religious life and the impossibility of the emergence and manifestation of the holy matter on the soul, feeling, thinking, action and language of man in our time. The result of such conditions is the rule of widespread nihilism, in the light of which all the high values of thinking, namely knowledge, truth and virtue, are invalidated.Based on this nihilism and subjectivism, truth and existence lose their independent and fundamental aspects and fall into the realm of human subjectivity. The importance of this research is that a possibility has been defended against the way of human existence and it shows that religion is rooted in the meaning of being in the holy place and being with the holy thing in the deepest human existence.It also shows that the transition from the subjective to the transcendental and sheltering in the realm of Holy is a serious, meaningful and life-giving matter, and it is with this transition that "religious life" finds a real life and genuine vitality.Without this transition, religious and spiritual matters are considered as meaningful manifestations of lived experiences belonging to the religious subject, that is, as mental and secular matters.In this way, the religious and spiritual matter slowly dies.
 
Conclusion
According to what happened, we need a paradigm shift and reinterpretation of the fundamental categories of our historical tradition, including the categories of revelation, mission and sacred text, so that we can bring these categories into our theoretical and cultural life in a new horizon, and change our way of being and living.The basis of these categories is another possibility other than secularism and nihilism of the current world.In this new horizon, the Bible is redefined for us as a book of guidance and liberation, and the possibility of dialogue and calls between humans with the transcendental truth is revealed and the purpose and meaning of the Bible is understood.