Two major interpretations of Mendelssohn's achievements have attained prominence in recent works. One interpretation, defended most recently by David Sorkin and Edward Breuer, casts Mendelssohn as a Jewish traditionalist who uses the language of enlightened German philosophy to bolster his pre-modern religious beliefs. The other interpretation, defended by Allan Arkush, casts Mendelssohn as a radical Deist who defends Judaism exoterically in order to avoid arousing opposition from his co-religionists while facilitating their social integration into enlightened European society. In Faith and Freedom, Michah Gottlieb stakes out a middle position. He argues that Mendelssohn defends pre-modern Jewish religious concepts sincerely, but in so doing, unconsciously gives them a humanistic valence appropriate to life in a diverse, enlightened society. Gottlieb sees the Pantheism Controversy as part of a broader assessment of Mendelssohn's theological-political philosophy, framed in terms of Mendelssohn's relation to his two greatest Jewish philosophical predecessors, Moses Maimonides (1138-1204) and Baruch Spinoza (1632-1677). While Mendelssohn's relation to Maimonides and Spinoza has been discussed sporadically, Faith and Freedom is the first book-length treatment of this subject. The connection is particularly instructive as both Maimonides and Spinoza wrote major theological-political treatises and exercised profound influences on Mendelssohn. Not surprisingly, Mendelssohn is deeply ambivalent about both of these figures. He reveres Maimonides for what he sees as his synthesis of Judaism with secular knowledge, while seeming deeply disturbed by Maimonides's elitism, his equivocation regarding many of the tenets of theism, his espousing religious coercion, and his intolerant view of Gentiles. As for Spinoza, Mendelssohn respects him as a model for how a Jew can fruitfully contribute to science and philosophy and be a model of ethical rectitude. But Mendelssohn objects to Spinoza's atheism, advocacy of state religion, debunking of Jewish chosenness, and rejection of Jewish law. For Mendelssohn, reason best preserves human dignity and freedom by upholding the individual's right to arrive at truth on their own and determine their own beliefs independently of all authority. As such, reason demands that the state respect diversity of thought and religious expression. Mendelssohn interprets faith in the Jewish sense as trust in God's providential goodness, arguing that reason affirms this as well. But he recognizes the difficulty of establishing metaphysical truth rationally and so in his final works adumbrates a form of religious pragmatism. The faith-reason debate rages again today. Gottlieb explores Mendelssohn's theological-political thought with an eye to axiological and political dimensions of the debate.

This is an accessible survey of the most important thinkers on Religion, from Aquinas, through Kant to William James. Arguments concerning the existence and nature of God have been a staple of western philosophy for over 2,000 years. "Philosophy of Religion: The Key Thinkers" offers a comprehensive historical overview of this fascinating field. Nine specially commissioned essays introduce and explore the contributions of those philosophers who have shaped the subject and the central issues and arguments therein. The book reconstructs the history of the philosophy of religion, clearly illustrating the most important attempts to address such crucial issues as the ontological argument, the cosmological argument, the problem of evil, miracles, the moral argument, the design argument, religious experience and the idea of god. Thinkers covered include Anselm, Aquinas, Pascal, Hume, Kant, Paley and James. Crucially the book demonstrates why the ideas and arguments these key thinkers developed are still relevant in contemporary thought. Ideal for undergraduate students, the book lays the necessary foundations for a complete and thorough understanding of this fascinating subject.

"Listening to Your iGod" revives the discussion of religion and science and the parallels that exist between the two fields of thought.

Author Tyler James presents his thoughts on why these two very different schools of thought may actually complement each other at times. Jesus taught in parables that offered parallels between nature and God's word. Jesus himself was paralleled with nature as well, lending credence to the idea that there is more to spreading God's word than the obvious.

Consideration of the segregation and feud between science and religion points to similar segregation and differences among the world's societies and religions today. James suggests that the world as a whole needs to gain greater maturity in order to get past these differences and live in harmony. Moreover, this connection is even more relevant given the impending apocalypse, which he believes will begin in 2016.

By showing the parallels between science and religion in "Listening to Your iGod," James hopes to lay the groundwork for connection and harmony.

In the light of the sarin attacks made by Aum Shinrikyo on Tokyo, this book describes the movement's history, examines the various conflicts it has been involved in, and discusses the content of Asahara's sermons and prophecies, all in an attempt to discover why the movement turned from meditation and asceticism to violence. Suggesting that the Aum case is not unique, the book shows how it displays similarities with other cases of violence and conflict amongst religious and political movements in Japan and elsewhere.

Most studies of Athanasius on the Holy Spirit have concentrated on his Letters to Serapion on the Holy Spirit. In this book, Kevin Douglas Hill looks at his earlier writing and argues that without that earlier work he would not have been prepared to confess the Holy Spirits divine nature and role in creating the world.

One of the most perplexing problems facing believers in God is the problem of evil. The words of Epicurus put the point concisely: "Either God wants to abolish evil, and cannot; or he can, but does not want to. If he wants to, but cannot, he is impotent. If he can, but does not want to, he is wicked. If God can abolish evil, and God really wants to do it, why is there evil in the world?" This is a difficult problem to unpick and it remains an issue that continues to concern people and inspire debate. The problem has taken a variety of forms over the centuries; in fact, there are numerous "problems" of evil-problems for theists but, perhaps surprisingly, problems for non-theists as well. Evil: A Guide for the Perplexed explores, in a rigorous but engaging way, central challenges to religious belief raised by evil and suffering in the world as well as significant responses to them from both theistic and non-theistic perspectives.

Applying Jewish Ethics: Beyond the Rabbinic Tradition is a groundbreaking collection that introduces the reader to applied ethics and examines various social issues from contemporary and largely under-represented, Jewish ethical perspectives. For thousands of years, a rich and complex system of Jewish ethics has provided guidance about which values we should uphold and utilize to confront concrete problems, create a healthy social fabric, and inspire meaningful lives. Despite its longevity and richness, many Judaic and secular scholars have misconstrued this ethical tradition as a strictly religious and biblically based system that primarily applies to observant Jews, rather than viewing it as an ethical system that can provide unique and helpful insights to anyone, religious or not. This pioneering collection offers a deep, broad, and inclusive understanding of Jewish ethical ideas that challenges these misconceptions. The chapters explain and apply these ethical ideas to contemporary issues connected to racial justice, immigration, gender justice, queer identity, and economic and environmental justice in ways that illustrate their relevance for Jews and non-Jews alike.

Spectres of False Divinity presents a historical and critical interpretation of Hume's rejection of the existence of a deity with moral attributes. In Hume's view, no first cause or designer responsible for the ordered universe could possibly have moral attributes; nor could the existence (or non-existence) of such a being have any real implications for human practice or conduct. Hume's case for this 'moral atheism' is a central plank of both his naturalistic agenda in metaphysics and his secularizing program in moral theory. It complements his wider critique of traditional theism, and threatens to rule out any religion that would make claims on moral practice.
Thomas Holden situates Hume's commitment to moral atheism in its historical and philosophical context, offers a systematic interpretation of his case for divine amorality, and shows how Hume can endorse moral atheism while maintaining his skeptical attitude toward traditional forms of cosmological and theological speculation.