Yadlapati traces religious perspectives on trust, humility, belonging, commitment, and lively skepticism as they relate to faith and doubt. Drawing on various doctrines, scriptures, and the writings of great religious thinkers such as C. S. Lewis, Søren Kierkegaard, Karl Barth, and Raimon Panikkar, Yadlapati demonstrates how doubt can serve to enhance faith, not hinder it. Defending the rich tapestry of faith and doubt against polarization, Against Dogmatism reveals an ecumenical middle way, a spiritual approach native to traditions in which faith and doubt are interwoven in constructive and dynamic ways.

“[A] lucid and thoughtful book… In a spirit of reconciliation, Crane proposes to paint a more accurate picture of religion for his fellow unbelievers.” —James Ryerson, New York Times Book Review

Contemporary debate about religion seems to be going nowhere. Atheists persist with their arguments, many plausible and some unanswerable, but these make no impact on religious believers. Defenders of religion find atheists equally unwilling to cede ground. The Meaning of Belief offers a way out of this stalemate.

An atheist himself, Tim Crane writes that there is a fundamental flaw with most atheists’ basic approach: religion is not what they think it is. Atheists tend to treat religion as a kind of primitive cosmology, as the sort of explanation of the universe that science offers. They conclude that religious believers are irrational, superstitious, and bigoted. But this view of religion is almost entirely inaccurate. Crane offers an alternative account based on two ideas. The first is the idea of a religious impulse: the sense people have of something transcending the world of ordinary experience, even if it cannot be explicitly articulated. The second is the idea of identification: the fact that religion involves belonging to a specific social group and participating in practices that reinforce the bonds of belonging. Once these ideas are properly understood, the inadequacy of atheists’ conventional conception of religion emerges.

The Meaning of Belief does not assess the truth or falsehood of religion. Rather, it looks at the meaning of religious belief and offers a way of understanding it that both makes sense of current debate and also suggests what more intellectually responsible and practically effective attitudes atheists might take to the phenomenon of religion.

The scientific research literature on memory is enormous. Yet until now no single book has focused on the complex interrelationships of memory and belief. This book brings together eminent scholars from neuroscience, cognitive psychology, literature, and medicine to discuss such provocative issues as “false memories,” in which people can develop vivid recollections of events that never happened; retrospective biases, in which memories of past experiences are influenced by one’s current beliefs; and implicit memory, or the way in which nonconscious influences of past experience shape current beliefs.

Ranging from cognitive, neurological, and pathological perspectives on memory and belief, to relations between conscious and nonconscious mental processes, to memory and belief in autobiographical narratives, this book will be uniquely stimulating to scholars in several academic disciplines.

To understand the nature of religious belief, we must look at how our minds process the world of imagination and make-believe.

We often assume that religious beliefs are no different in kind from ordinary factual beliefs—that believing in the existence of God or of supernatural entities that hear our prayers is akin to believing that May comes before June. Neil Van Leeuwen shows that, in fact, these two forms of belief are strikingly different. Our brains do not process religious beliefs like they do beliefs concerning mundane reality; instead, empirical findings show that religious beliefs function like the imaginings that guide make-believe play.

Van Leeuwen argues that religious belief—which he terms religious “credence”—is best understood as a form of imagination that people use to define the identity of their group and express the values they hold sacred. When a person pretends, they navigate the world by consulting two maps: the first represents mundane reality, and the second superimposes the features of the imagined world atop the first. Drawing on psychological, linguistic, and anthropological evidence, Van Leeuwen posits that religious communities operate in much the same way, consulting a factual-belief map that represents ordinary objects and events and a religious-credence map that accords these objects and events imagined sacred and supernatural significance.

It is hardly controversial to suggest that religion has a social function, but Religion as Make-Believe breaks new ground by theorizing the underlying cognitive mechanisms. Once we recognize that our minds process factual and religious beliefs in fundamentally different ways, we can gain deeper understanding of the complex individual and group psychology of religious faith.

One of the world’s most provocative philosophers attacks the obsession with comprehensive intellectual systems—the perceived need for a world view.

We live in a unitary cosmos created and cared for in all its details by a benevolent god. That, for centuries, was the starting point for much philosophical and religious thinking in the West. The task was to accommodate ourselves to that view and restrict ourselves to working out how the pieces fit together within a rigidly determined framework. In this collection of essays, one of our most creative contemporary philosophers explores the problems and pathologies of the habit of overly systematic thinking that we have inherited from this past.

Raymond Geuss begins by making a general case for flexible and skeptical thinking with room for doubt and unresolved complexity. He examines the ideas of two of his most influential teachers—one systematic, the other pragmatic—in light of Nietzsche’s ideas about appearance and reality. The chapters that follow concern related moral, psychological, and philosophical subjects. These include the idea that one should make one’s life a work of art, the importance of games, the concept of need, and the nature of manifestoes. Along the way, Geuss ranges widely, from ancient philosophy to modern art, with his characteristic combination of clarity, acuity, and wit.

Who Needs a World View? is a provocative and enlightening demonstration of what philosophy can achieve when it abandons its ambitions for completeness, consistency, and unity.