[4] Jürgen Habermas has subsequently striven to find a positive foundation for modernity in the face of disenchantment, even while appreciating Weber's recognition of how far secular society was created from, and is still "haunted by the ghosts of dead religious beliefs.
"[5] Wang Huning has written that disenchantment constitutes a dialectical tension in the West which drives forward social and material progress at the expense of "authority, moderation, self-sufficiency, and self-confidence.
[7] Disenchantment is related to the notion of desacralization, whereby the structures and institutions that previously channeled spiritual belief into rituals that promoted collective identities came under attack and waned in popularity.
[13] Ernest Gellner argued that, although disenchantment was the inevitable product of modernity, many people just could not stand a disenchanted world, and therefore opted for various "re-enchantment creeds", such as psychoanalysis, Marxism, Wittgensteinianism, phenomenology, and ethnomethodology.
[14] The American historian of religion Jason Josephson-Storm has challenged mainstream sociological and historical interpretations of both the concept of disenchantment and of reenchantment, labeling the former as a "myth".