States are thought only to exercise power over the land of the living. Benjamin Ginsberg argues otherwise, exploring the state’s reach into the realm of the Grim Reaper, bureaucratizing death to strengthen the state’s hold on life. He notes that increasingly institutions are using the regulation of death as an essential source of power. They do this by not only threatening death to their enemies but also securing loyalty and obedience by extending citizens’ lives and promising to effectuate the postmortem fulfillment of citizens’ antemortem desires. The state treats the loyal dead with respect, sometimes offering them a place in the secular afterlife of honor and memory, while consigning the faithless to the void.

Contemporary Arab Thought is a complex term, encompassing a constellation of social, political, religious and ideological ideas that have evolved over the past two hundred years — ideas that represent the leading positions of the social classes in modern and contemporary Arab societies.

Distinguished Islamic scholar Ibrahim Abu-Rabi‘ addresses such questions as the Shari‘ah, human rights, civil society, secularism and globalization. This is complimented by a focused discussion on the writings of key Arab thinkers who represent established trends of thought in the Arab world, including Muhammad ‘Abid al-Jabiri, Adallah Laroui, Muhammad al-Ghazali, Rashid al-Ghannoushi, Qutatnine Zurayk, Mahdi ‘Amil and many others.

Before 1967, some Arab countries launched hopeful programmes of modernisation. After the 1967 defeat with Israel, many of these hopes were dashed. This book retraces the Arab world’s aborted modernity of recent decades. Abu-Rabi‘ explores the development of contemporary Arab thought against the historical background of the rise of modern Islamism, and the impact of the West on the modern Arab world.

“Charles Taylor is one of the finest thinkers we have. And by ‘we’ I mean every striving, puzzled, intellectually alert person on the planet…The wisdom and learning on display is staggering.” —Jonathan Wright, Catholic Herald

There are, always, more things in heaven and earth than are dreamt of in one’s philosophy—and in these essays Charles Taylor turns to those things not fully imagined or avenues not wholly explored in his epochal A Secular Age. Here Taylor talks in detail about thinkers who are his allies and interlocutors, such as Iris Murdoch, Alasdair MacIntyre, Robert Brandom, and Paul Celan. He offers major contributions to social theory, expanding on the issues of nationalism, democratic exclusionism, religious mobilizations, and modernity. And he delves even more deeply into themes taken up in A Secular Age: the continuity of religion from the past into the future; the nature of the secular; the folly of hoping to live by “reason alone”; and the perils of moralism. He also speculates on how irrationality emerges from the heart of rationality itself, and why violence breaks out again and again.

In A Secular Age, Taylor more evidently foregrounded his Catholic faith, and there are several essays here that further explore that faith. Overall, this is a hopeful book, showing how, while acknowledging the force of religion and the persistence of violence and folly, we nonetheless have the power to move forward once we have given up the brittle pretensions of a narrow rationalism.

Prominent observers complain that public discourse in America is shallow and unedifying. This debased condition is often attributed to, among other things, the resurgence of religion in public life. Steven Smith argues that this diagnosis has the matter backwards: it is not primarily religion but rather the strictures of secular rationalism that have drained our modern discourse of force and authenticity.

Thus, Rawlsian “public reason” filters appeals to religion or other “comprehensive doctrines” out of public deliberation. But these restrictions have the effect of excluding our deepest normative commitments, virtually assuring that the discourse will be shallow. Furthermore, because we cannot defend our normative positions without resorting to convictions that secular discourse deems inadmissible, we are frequently forced to smuggle in those convictions under the guise of benign notions such as freedom or equality.

Smith suggests that this sort of smuggling is pervasive in modern secular discourse. He shows this by considering a series of controversial, contemporary issues, including the Supreme Court’s assisted-suicide decisions, the “harm principle,” separation of church and state, and freedom of conscience. He concludes by suggesting that it is possible and desirable to free public discourse of the constraints associated with secularism and “public reason.”

In the course of a long and distinguished academic and civic career, the Canadian philosopher Charles Taylor has been, for articulate atheists and learned believers alike, an incisive, insightful, gracious, and challenging conversation partner on issues that arise at the intersection and interaction of religion, society, and culture. Grace and Freedom in a Secular Age offers a concise exposition of key ideas – contingency, otherness, freedom, vulnerability and mutuality – that inform his probing analyses of the dynamics of religious belief and religious denial in the pervasive contemporary culture he calls a “a secular age,” within which religious belief and practice have, for many, become just an option. Those ideas provide the basis from which Rossi argues that, despite a clear-eyed recognition of the deep fractures of meaning and the pervasive fragmentation of once stable societal connections that a secular age has brought in its wake, Taylor also sees and affirms strong grounds for hope in a healing of our broken and fractured world and for the possibilities—and the importance of—active human participation in that healing. Taylor points to signs indicative of potent re-compositions and renewals taking place in religious belief and practice from its interaction with the dynamics of secular culture, particularly ones that make possible radical enactments of deeper human solidarity and mutuality, of which the one most often potent is the reconciliation of enemies. In pointing out these signs, Taylor suggests a richly expansive reading of the Christian doctrine of Creation, as it marks the radical contingency of all that is upon a freely bestowed divine self-giving: Creation is the ongoing enactment of the divine hospitality of the Triune God.

In Graphic Migrations, Kavita Daiya provides a literary and cultural archive of refugee stories and experiences to respond to the question “What is created?” after decolonization and the 1947 Partition of India. She explores how stories of Partition migrations shape and influence the political and cultural imagination of secularism and contribute to gendered citizenship for South Asians in India and its diasporas.

Daiya analyzes modern literature, Bollywood films, Margaret Bourke-White’s photography, advertising, and print culture to show how they memorialize or erase refugee experiences. She also uses oral testimonies of Partition refugees from Hong Kong, South Asia, and North America to draw out the tensions of the nation-state, ethnic discrimination, and religious difference. Employing both Critical Refugee Studies and Feminist Postcolonial Studies frameworks, Daiya traces the cultural, affective, and political legacies of Partition migrations. 

The precarity generated by modern migration and expressed through public culture prompts a rethinking of how dominant media represents gendered migrants and refugees. Graphic Migrations demands that we redraw the boundaries of how we tell the story of modern world history and the intricately interwoven, intimate production of statelessness and citizenship across the world’s communities.

At its inception in 1868, the modern Japanese state pursued policies and created institutions that lacked a coherent conception of religion. Yet the architects of the modern state pursued an explicit "religious settlement" as they set about designing a constitutional order through the 1880s. As a result, many of the cardinal institutions of the state, particularly the imperial institution, eventually were defined in opposition to religion.

Drawing on an assortment of primary sources, including internal government debates, diplomatic negotiations, and the popular press, Trent E. Maxey documents how the novel category of religion came to be seen as the "greatest problem" by the architects of the modern Japanese state. In Meiji Japan, religion designated a cognitive and social pluralism that resisted direct state control. It also provided the modern state with a means to contain, regulate, and neutralize that plurality.

For the last several decades an influential group of Egyptian scholars and public intellectuals has been having a profound effect in the Islamic world. Raymond Baker offers a compelling portrait of these New Islamists--Islamic scholars, lawyers, judges, and journalists who provide the moral and intellectual foundations for a more fully realized Islamic community, open to the world and with full rights of active citizenship for women and non-Muslims.

The New Islamists have a record of constructive engagement in Egyptian public life, balanced by an unequivocal critique of the excesses of Islamist extremists. Baker shows how the New Islamists are translating their thinking into action in education and the arts, economics and social life, and politics and foreign relations despite an authoritarian political environment. For the first time, Baker allows us to hear in context the most important New Islamist voices, including Muhammad al Ghazzaly, Kamal Abul Magd, Muhammad Selim al Awa, Fahmy Huwaidy, Tareq al Bishry, and Yusuf al Qaradawy--regarded by some as the most influential Islamic scholar in the world today. A potentially transformative force in global Islam, the New Islamists define Islam as a civilization that engages others and searches for common ground through shared values such as justice, peace, human rights, and democracy.

Islam without Fear is an impressive achievement that contributes to the understanding of Islam in general and the possibilities of a centrist Islamist politics in particular.

How Jesuit education can help students create meaningful connections in an age of secularism

In A Secular Age, the philosopher Charles Taylor challenges us to appreciate the significance of genuine spiritual experience in human life, an occurrence he refers to as “fullness.” Western societies, however, are increasingly becoming more secular, and personal occasions of fullness are becoming less possible.

In Jesuit Higher Education in a Secular Age, Daniel S. Hendrickson, SJ, shows how Jesuit education can respond to the crisis of modernity by offering three pedagogies of fullness: study, solidarity, and grace. A pedagogy of study encourages students to explore their full range of thoughts and emotions to help amplify their self-awareness, while a pedagogy of solidarity helps them relate to the lives of others, including disparate cultural and socioeconomic realities. Together, these two pedagogies cultivate an openness in students that can help them achieve a pedagogy of grace, which validates their awareness of and receptivity to the extraordinary spiritual Other that impacts our lives.

Hendrickson demonstrates how this Jesuit imaginary—inspired by the Renaissance humanistic origins of Jesuit pedagogy—educates students toward a better self-awareness, a stronger sense of global solidarity, and a greater aptitude for inspiration, awe, and gratitude.

How early American Catholics justified secularism and overcame suspicions of disloyalty, transforming ideas of religious liberty in the process.

In colonial America, Catholics were presumed dangerous until proven loyal. Yet Catholics went on to sign the Declaration of Independence and helped to finalize the First Amendment to the Constitution. What explains this remarkable transformation? Michael Breidenbach shows how Catholic leaders emphasized their church’s own traditions—rather than Enlightenment liberalism—to secure the religious liberty that enabled their incorporation in American life.

Catholics responded to charges of disloyalty by denying papal infallibility and the pope’s authority to intervene in civil affairs. Rome staunchly rejected such dissent, but reform-minded Catholics justified their stance by looking to conciliarism, an intellectual tradition rooted in medieval Catholic thought yet compatible with a republican view of temporal independence and church–state separation. Drawing on new archival material, Breidenbach finds that early American Catholic leaders, including Maryland founder Cecil Calvert and members of the prominent Carroll family, relied on the conciliarist tradition to help institute religious toleration, including the Maryland Toleration Act of 1649.

The critical role of Catholics in establishing American church–state separation enjoins us to revise not only our sense of who the American founders were, but also our understanding of the sources of secularism. Church–state separation in America, generally understood as the product of a Protestant-driven Enlightenment, was in key respects derived from Catholic thinking. Our Dear-Bought Liberty therefore offers a dramatic departure from received wisdom, suggesting that religious liberty in America was not bestowed by liberal consensus but partly defined through the ingenuity of a persecuted minority.

France, officially, is a secular nation. Yet Catholicism is undeniably a monumental presence, defining the temporal and spatial rhythms of Paris. At the same time, it often fades into the background as nothing more than “heritage.” In a creative inversion, Elayne Oliphant asks in The Privilege of Being Banal what, exactly, is hiding in plain sight? Could the banality of Catholicism actually be a kind of hidden power?

Exploring the violent histories and alternate trajectories effaced through this banal backgrounding of a crucial aspect of French history and culture, this richly textured ethnography lays bare the profound nostalgia that undergirds Catholicism’s circulation in nonreligious sites such as museums, corporate spaces, and political debates. Oliphant’s aim is to unravel the contradictions of religion and secularism and, in the process, show how aesthetics and politics come together in contemporary France to foster the kind of banality that Hannah Arendt warned against: the incapacity to take on another person’s experience of the world. A creative meditation on the power of the taken-for-granted, The Privilege of Being Banal is a landmark study of religion, aesthetics, and public space.

Working in four scholarly teams focused on different global regions—North America, the European Union, the Middle East, and China—the contributors to Religion, Secularism, and Political Belonging examine how new political worlds intersect with locally specific articulations of religion and secularism. The chapters address many topics, including the changing relationship between Islam and politics in Tunisia after the 2010 revolution, the influence of religion on the sharp turn to the political right in Western Europe, understandings of Confucianism as a form of secularism, and the alliance between evangelical Christians and neoliberal business elites in the United States since the 1970s. This volume also provides a methodological template for how humanities scholars around the world can collaboratively engage with sweeping issues of global significance.

Contributors. Markus Balkenhol, Elizabeth Bentley, Kambiz GhaneaBassiri, David N. Gibbs, Ori Goldberg, Marcia Klotz, Zeynep Kurtulus Korkman, Leerom Medovoi, Eva Midden, Mohanad Mustafa, Mu-chou Poo, Shaul Setter, John Vignaux Smith, Pooyan Tamimi Arab, Ernst van den Hemel, Albert Welter, Francis Ching-Wah Yip, Raef Zreik

A New York Times Notable Book of the Year
A Times Literary Supplement Book of the Year
A Globe and Mail Best Book of the Year
A Publishers Weekly Best Book of the Year
A Tablet Best Book of the Year
Winner of a Christianity Today Book Award

“One finds big nuggets of insight, useful to almost anybody with an interest in the progress of human society.” —The Economist

What does it mean to say that we live in a secular age? Almost everyone would agree that we—in the West, at least—largely do. And clearly the place of religion in our societies has changed profoundly in the last few centuries. In what will be a defining book for our time, Charles Taylor takes up the question of what these changes mean—of what, precisely, happens when a society in which it is virtually impossible not to believe in God becomes one in which faith, even for the staunchest believer, is only one human possibility among others.

Taylor, long one of our most insightful thinkers on such questions, offers a historical perspective. He examines the development in “Western Christendom” of those aspects of modernity which we call secular. What he describes is in fact not a single, continuous transformation, but a series of new departures, in which earlier forms of religious life have been dissolved or destabilized and new ones have been created. As we see here, today’s secular world is characterized not by an absence of religion—although in some societies religious belief and practice have markedly declined—but rather by the continuing multiplication of new options, religious, spiritual, and anti-religious, which individuals and groups seize on in order to make sense of their lives and give shape to their spiritual aspirations.

What this means for the world—including the new forms of collective religious life it encourages, with their tendency to a mass mobilization that breeds violence—is what Charles Taylor grapples with, in a book as timely as it is timeless.

Jocelyn Maclure and Charles Taylor provide a clearly reasoned, articulate account of secularism how it may offer the only path to religious and philosophical freedom.

Secularism: the definition of this word is as practical and urgent as income inequalities or the paths to sustainable development. In this wide-ranging analysis, Jocelyn Maclure and Charles Taylor provide a clearly reasoned, articulate account of the two main principles of secularism—equal respect, and freedom of conscience—and its two operative modes—separation of Church (or mosque or temple) and State, and State neutrality vis-à-vis religions. But more crucially, they make the powerful argument that in our ever more religiously diverse, politically interconnected world, secularism, properly understood, may offer the only path to religious and philosophical freedom.

Secularism and Freedom of Conscience grew out of a very real problem—Quebec’s need for guidelines to balance the equal respect due to all citizens with the right to religious freedom. But the authors go further, rethinking secularism in light of other critical issues of our time. The relationship between religious beliefs and deeply-held secular convictions, the scope of the free exercise of religion, and the place of religion in the public sphere are aspects of the larger challenge Maclure and Taylor address: how to manage moral and religious diversity in a free society. Secularism, they show, is essential to any liberal democracy in which citizens adhere to a plurality of conceptions of what gives meaning and direction to human life. The working model the authors construct in this nuanced account is capacious enough to accommodate difference and freedom of conscience, while holding out hope for a world in which diversity no longer divides us.

In Secularism as Misdirection, Nivedita Menon traces how the discourse of secularism fixes attention to and hypervisualizes women and religion while obscuring other related issues. Showing how secularism is often invoked to serve capital and antiminority politics, Menon exposes it as a strategy of governance that is compatible with both democracy and authoritarianism, capitalism and socialism. Secularism also delegitimizes the nonindividuated nonrational self, Menon argues; exploring this aspect, she tracks the journey of psychoanalysis in the global South. Menon further examines the interconnectedness of religion, caste, the state, and women, showing how the discourse of secularism can also be mobilized by Hindu supremacist politics in India. Menon puts Latin American decolonial theorists in conversation with Asian and African thinkers to examine twenty-first-century global reimaginings of selfhood, constitutionalism, citizenship, and anticapitalist existence. Through a feminist and global perspective, Menon suggests that transformative politics is better imagined by stepping out of the frame offered by secularism and focusing on substantive values such as democracy, social justice, and ecological justice.

This remarkable study develops a theoretical critique of contemporary discourses on secularism and assimilation, arguing that the perspective of assimilating distinct religious minorities by incorporating them into a secular and supposedly neutral public sphere may be self-subverting. To flesh out this insight, Jansen draws on the paradoxes of assimilation as experienced by the French Jews in the late 19th century through a contextualised reading of Proust's In Search of Lost Time. She proposes a dynamic, critical multiculturalism as an alternative to discourses focusing on secularism, assimilation and integration.

Bringing clarity to a subject clouded by polemic, Secularism, Identity, and Enchantment is a rigorous exploration of how secularism and identity emerged as concepts in different parts of the modern world. At a time when secularist and religious worldviews appear irreconcilable, Akeel Bilgrami strikes out on a path distinctly his own, criticizing secularist proponents and detractors, liberal universalists and multicultural relativists alike.

Those who ground secularism in arguments that aspire to universal reach, Bilgrami argues, fundamentally misunderstand the nature of politics. To those, by contrast, who regard secularism as a mere outgrowth of colonial domination, he offers the possibility of a more conceptually vernacular ground for political secularism. Focusing on the response to Salman Rushdie’s Satanic Verses, Bilgrami asks why Islamic identity has so often been a mobilizing force against liberalism, and he answers the question with diagnostic sympathy, providing a philosophical framework within which the Islamic tradition might overcome the resentments prompted by its colonized past and present.

Turning to Gandhi’s political and religious thought, Bilgrami ponders whether the increasing appeal of religion in many parts of the world reflects a growing disillusionment not with science but with an outlook of detachment around the rise of modern science and capitalism. He elaborates a notion of enchantment along metaphysical, ethical, and political lines with a view to finding in secular modernity a locus of meaning and value, while addressing squarely the anxiety that all such notions hark back nostalgically to a time that has past.

A novel account of the relationship between sincerity, religious freedom, and the secular in the United States.
 
“Sincerely held religious belief” is now a common phrase in discussions of American religious freedom, from opinions handed down by the US Supreme Court to local controversies. The “sincerity test” of religious belief has become a cornerstone of US jurisprudence, framing what counts as legitimate grounds for First Amendment claims in the eyes of the law. In Sincerely Held, Charles McCrary provides an original account of how sincerely held religious belief became the primary standard for determining what legally counts as authentic religion.
 
McCrary skillfully traces the interlocking histories of American sincerity, religion, and secularism starting in the mid-nineteenth century. He analyzes a diverse archive, including Herman Melville’s novel The Confidence-Man, vice-suppressing police, Spiritualist women accused of being fortune-tellers, eclectic conscientious objectors, secularization theorists, Black revolutionaries, and anti-LGBTQ litigants. Across this history, McCrary reveals how sincerity and sincerely held religious belief developed as technologies of secular governance, determining what does and doesn’t entitle a person to receive protections from the state.
 
This fresh analysis of secularism in the United States invites further reflection on the role of sincerity in public life and religious studies scholarship, asking why sincerity has come to matter so much in a supposedly “post-truth” era.
 

Winner of a Catholic Media Association Book Award

A revelatory account of the nouvelle théologie, a clerical movement that revitalized the Catholic Church’s role in twentieth-century French political life.

Secularism has been a cornerstone of French political culture since 1905, when the republic formalized the separation of church and state. At times the barrier of secularism has seemed impenetrable, stifling religious actors wishing to take part in political life. Yet in other instances, secularism has actually nurtured movements of the faithful. Soldiers of God in a Secular World explores one such case, that of the nouvelle théologie, or new theology. Developed in the interwar years by Jesuits and Dominicans, the nouvelle théologie reimagined the Church’s relationship to public life, encouraging political activism, engaging with secular philosophy, and inspiring doctrinal changes adopted by the Second Vatican Council in the 1960s.

Nouveaux théologiens charted a path between the old alliance of throne and altar and secularism’s demand for the privatization of religion. Envisioning a Church in but not of the public sphere, Catholic thinkers drew on theological principles to intervene in political questions while claiming to remain at arm’s length from politics proper. Sarah Shortall argues that this “counter-politics” was central to the mission of the nouveaux théologiens: by recoding political statements in the ostensibly apolitical language of doctrine, priests were able to enter into debates over fascism and communism, democracy and human rights, colonialism and nuclear war. This approach found its highest expression during the Second World War, when the nouveaux théologiens led the spiritual resistance against Nazism. Claiming a powerful public voice, they collectively forged a new role for the Church amid the momentous political shifts of the twentieth century.

We live in a world shaped by secularism—the separation of numinous power from political authority and religion from the political, social, and economic realms of public life. Not only has progress toward modernity often been equated with secularization, but when religion is admitted into modernity, it has been distinguished from superstition. That such ideas are continually contested does not undercut their extraordinary influence.

These divisions underpin this investigation of the role of religion in the construction of modernity and political power during the Nanjing Decade (1927–1937) of Nationalist rule in China. This book explores the modern recategorization of religious practices and people and examines how state power affected the religious lives and physical order of local communities. It also looks at how politicians conceived of their own ritual role in an era when authority was meant to derive from popular sovereignty. The claims of secular nationalism and mobilizational politics prompted the Nationalists to conceive of the world of religious association as a dangerous realm of “superstition” that would destroy the nation. This is the first “superstitious regime” of the book’s title. It also convinced them that national feeling and faith in the party-state would replace those ties—the second “superstitious regime.”

In a work that is as much about the present as the past, Brad Gregory identifies the unintended consequences of the Protestant Reformation and traces the way it shaped the modern condition over the course of the following five centuries. A hyperpluralism of religious and secular beliefs, an absence of any substantive common good, the triumph of capitalism and its driver, consumerism—all these, Gregory argues, were long-term effects of a movement that marked the end of more than a millennium during which Christianity provided a framework for shared intellectual, social, and moral life in the West.

Before the Protestant Reformation, Western Christianity was an institutionalized worldview laden with expectations of security for earthly societies and hopes of eternal salvation for individuals. The Reformation’s protagonists sought to advance the realization of this vision, not disrupt it. But a complex web of rejections, retentions, and transformations of medieval Christianity gradually replaced the religious fabric that bound societies together in the West. Today, what we are left with are fragments: intellectual disagreements that splinter into ever finer fractals of specialized discourse; a notion that modern science—as the source of all truth—necessarily undermines religious belief; a pervasive resort to a therapeutic vision of religion; a set of smuggled moral values with which we try to fertilize a sterile liberalism; and the institutionalized assumption that only secular universities can pursue knowledge.

The Unintended Reformation asks what propelled the West into this trajectory of pluralism and polarization, and finds answers deep in our medieval Christian past.

“What does it mean to say that we live in a secular age?” This apparently simple question opens into the massive, provocative, and complex A Secular Age, where Charles Taylor positions secularism as a defining feature of the modern world, not the mere absence of religion, and casts light on the experience of transcendence that scientistic explanations of the world tend to neglect.

In Varieties of Secularism in a Secular Age, a prominent and varied group of scholars chart the conversations in which A Secular Age intervenes and address wider questions of secularism and secularity. The distinguished contributors include Robert Bellah, José Casanova, Nilüfer Göle, William E. Connolly, Wendy Brown, Simon During, Colin Jager, Jon Butler, Jonathan Sheehan, Akeel Bilgrami, John Milbank, and Saba Mahmood.

Varieties of Secularism in a Secular Age succeeds in conveying to readers the complexity of secularism while serving as an invaluable guide to a landmark book.

In Wild Experiment, Donovan O. Schaefer challenges the conventional wisdom that feeling and thinking are separate. Drawing on science studies, philosophy, affect theory, secularism studies, psychology, and contemporary literary criticism, Schaefer reconceptualizes rationality as defined by affective processes at every level. He introduces the model of “cogency theory” to reconsider the relationship between evolutionary biology and secularism, examining mid-nineteenth-century Darwinian controversies, the 1925 Scopes Trial, and the New Atheist movement of the 2000s. Along the way, Schaefer reappraises a range of related issues, from secular architecture at Oxford to American eugenics to contemporary climate denialism. These case studies locate the intersection of thinking and feeling in the way scientific rationality balances excited discovery with anxious scrutiny, in the fascination of conspiracy theories, and in how racist feelings assume the mantle of rational objectivity. The fact that cognition is felt, Schaefer demonstrates, is both why science succeeds and why it fails. He concludes that science, secularism, atheism, and reason itself are not separate from feeling but comprehensively defined by it.