“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.

Representations of violence have subliminal contagious effects, but what kind of unconscious captures this imperceptible affective dynamic in the digital age? In volume two of a Janus-faced diagnostic of the cathartic and contagious effects of (new) media violence, Nidesh Lawtoo traces a genealogy of a long-neglected, embodied, relational, and highly mimetic unconscious that, well before the discovery of mirror neurons, posited mirroring reactions as a via regia to a phantom ego. Rather than being the product of a solipsistic discovery, the unconscious turns out to have haunted philosophers, psychologists, and artists for a long time. This book proposes a genealogy of untimely philosophical physicians that goes from Plato to Nietzsche, Bernheim to Féré, Freud to Bataille, Arendt to Girard, affect theory to the neurosciences. In their company, Lawtoo promotes the transdisciplinary field of mimetic studies by reevaluating the unconscious actions and reactions of homo mimeticus. As a new theory of mimesis emerges, Violence and the Mimetic Unconscious offers a searching diagnosis as to why the pathos of (new) media violence—from film to video games, police murders to the storming of the U.S Capitol—continues to cast a material shadow on the present and future.  

Representations of violence are often said to generate cathartic effects, but what does “catharsis” mean? And what theory of the unconscious made this concept so popular that it reaches from classical antiquity to the digital age? In Violence and the Oedipal Unconscious, Nidesh Lawtoo reframes current debates on (new) media violence by tracing the philosophical, aesthetic, and historical vicissitudes of the “catharsis hypothesis” from antiquity to modernity and into the present. Drawing on theorists of mimesis from Aristotle to Nietzsche, Bernays to Breuer, Freud to Girard to Morin, Lawtoo offers a genealogy of the relationship between violence and the unconscious with at least two aims: First, this study gives an account of the birth of the Oedipal unconscious—out of a “cathartic method.” Second, it provides new theoretical foundations to solve a riddle of (new) media violence that may no longer rest on Oedipal solutions. In the process, Lawtoo outlines a new theory of violence, mimesis, and the unconscious that does not have desire as a via regia, but rather, the untimely realization that all affects spread contagiously and thus mimetically.