Why should we believe in God without any evidence? How can there be meaning in life when death is final? With historical adherents including such thinkers as Einstein, Freud, Philip Pullman, and Frank Zappa, Humanism's central quest is to make sense of such questions, explaining the ethical and metaphysical by appealing to shared human values, rationality, and tolerance. Essential reading for atheists, agnostics, ignostics, freethinkers, rationalists, skeptics, and believers too, this Beginner's Guide will explain all aspects of the Humanist philosophy whilst providing an alternative and valuable conception of life without religion.

Stephen Strehle is a leading scholar of church/state issues. In this volume, he focuses his rigorous historical analysis and philosophical acumen upon a topic of great interest today and source of cultural wars around the globe-the process of secularization. The book starts with a discussion of early capitalism and how it saw the real world functioning well-enough on its own principles of individual struggle and self-interest, without needing religious or moral principles to meddle in its affairs and eventually dispelling the need for any intelligent design or providential orchestration of life through the work of Darwin. The book then discusses the growth of the secular point of view: how historians dismissed the impact of religion in developing modern culture, how scientists conceived of the universe running on self-sufficient or mechanistic principles, and how people no longer looked to the providential hand of God to explain their suffering. The book ends with a discussion of how the Deist concept of human autonomy became a political policy in America through Jefferson's concept of a wall of separation between church and state and how the US Supreme Court proceeded to dismiss the importance of religion in shaping or justifying the values of the nation and its laws. The book is accessible to most upper-level and graduate students in a wide-variety of disciplines, keeping technical and foreign words to a minimum and leaving scholarly details or debates to its extensive notes.

What is the character of secularism in countries that were not pervaded by Christianity, such as China, India, and the nations of the Middle East? To what extent is the secular an imposition of colonial rule? How does secularism comport with local religious cultures in Africa, and how does it work with local forms of power and governance in Latin America? Has modern secularism evolved organically, or is it even necessary, and has it always meant progress? A vital extension of Charles Taylor's A Secular Age, in which he exhaustively chronicled the emergence of secularism in Latin Christendom, this anthology applies Taylor's findings to secularism's global migration. Abdullahi Ahmed An-Na'im, Rajeev Bhargava, Akeel Bilgrami, Souleymane Bachir Diagne, Sudipta Kaviraj, Claudio Lomnitz, Alfred Stepan, Charles Taylor, and Peter van der Veer each explore the transformation of Western secularism beyond Europe, and the collection closes with Taylor's response to each essay. What began as a modern reaction to-as well as a stubborn extension of-Latin Christendom has become a complex export shaped by the world's religious and political systems. Brilliantly alternating between intellectual and methodological approaches, this volume fosters a greater engagement with the phenomenon across disciplines.

For 50 years, Margaret Mead told Americans how cultures worked, and Americans listened. While serving as a curator at the American Museum of Natural History and as a professor of anthropology at Columbia University, she published dozens of books and hundreds of articles, scholarly and popular, on topics ranging from adolescence to atomic energy, Polynesian kinship networks to kindergarten, national morale to marijuana. At her death in 1978, she was the most famous anthropologist in the world and one of the best-known women in America. She had amply achieved her goal, as she described it to an interviewer in 1975, "To have lived long enough to be of some use." As befits her prominence, Mead has had many biographers, but there is a curious hole at the center of these accounts: Mead's faith. Margaret Mead: A Twentieth-Century Faith introduces a side of its subject that few people know. It re-narrates her life and reinterprets her work, highlighting religious concerns. Following Mead's lead, it ranges across areas that are typically kept academically distinct: anthropology, gender studies, intellectual history, church history, and theology. It is a portrait of a mind at work, pursuing a unique vision of the good of the world.

Analytic theology can flourish in the secular academy, and flourish as authentically Christian theology. Analytic Theology and the Academic Study of Religion explains analytic theology to other theologians and scholars of religion, while simultaneously explaining those other fields to analytic theologians. William Wood defends analytic theology from some common criticisms, but also argues that analytic theologians have much to learn from other forms of inquiry. Analytic theology is a legitimate form of theology, and a legitimate form of academic inquiry, and it can be a valuable conversation partner within the wider religious studies academy. Analytic Theology and the Academic Study of Religion articulates an attractive vision of analytic theology, fosters a more fruitful inter-disciplinary conversation, and enables scholars across the religious studies academy to understand one another better.

"Faces of the State" is a penetrating study of the production of a state-revering political culture in the public life of 1990s Turkey. In this new contribution to the anthropology of the state, Yael Navaro-Yashin brings recent poststructuralist and psychoanalytic theory to bear on the study of the political. Delving deeper than studies of nationalist discourse that would focus on consciously articulated narratives of political identity, the author explores sites of "fantasy" in the public-political domain of Istanbul.

The book focuses on the conflict over secularism in the aftermath of an Islamist victory in the city's municipalities. In contrast with studies that would problematize and objectify religious movements, the author examines the agency of secularists under a state widely known for its "secularist" policies. The complexity and dynamism of the context studied moves well beyond scholarly distinctions between "secularity" and "religion," as well as "state" and "society." Here, secularism and Islamism emerge as different guises for a culture of statism where people from "society" compete to claim "Turkish culture" for themselves and their life practices. With this work that stretches the boundaries of regionalism, the author situates her anthropological study of Turkey not only in scholarship on the Middle East, but also in the broader problem of thinking "Europe" anew.

Nineteenth-Century British Secularism offers a new paradigm for understanding secularization in the nineteenth century. It addresses the crisis in the secularization thesis by foregrounding a nineteenth-century development called 'Secularism' - the particular movement and creed founded by George Jacob Holyoake from 1851 to 1852. Nineteenth-Century British Secularism rethinks and reevaluates the significance of Holyoake's Secularism, regarding it as a historic moment of modernity and granting it centrality as both a herald and exemplar for a new understanding of modern secularity. In addition to Secularism proper, the book treats several other moments of secular emergence in the nineteenth century, including Thomas Carlyle's 'natural supernaturalism', Richard Carlile's anti-theist science advocacy, Charles Lyell's uniformity principle in geology, Francis Newman's naturalized religion or 'primitive Christianity', and George Eliot's secularism and post-secularism.

The decline of the Christian churches in the West is undeniable but commentators differ in their understanding of what this represents. For some it shows a decline in interest in religion as such; for others, religion has not declined, it has only changed its shape. Possible candidates for Christianity's replacement are the new religious movements of the late 1960s and what is variously called New Age, alternative or contemporary spirituality. Secular Beats Spiritual offers a detailed study of the religious and spiritual innovations of the last 50 years. It assesses their popularity in the UK and concludes that the 'not decline-just change' view cannot be sustained. Serious interest in spirituality has grown far less quickly than has the number of us who have no religious or spiritual interest. The most popular and enduring movements have been the least religious ones and those that have survived have done so by becoming more 'this-worldly' and less patently religious or spiritual. Yoga is popular but as a secular exercise programme; Transcendental Meditation now markets its meditational technique as a purely secular therapy; British Buddhists now offer the secular Mindfulness; and the Findhorn Foundation (Europe's oldest New Age centre) is no longer the germ of a counter-cultural communalism but sells its expertise to major corporations. Steve Bruce also demonstrates that, although eastern religious themes (such as reincarnation and karma) have become more popular as the power of the Christian churches to stigmatise them has declined, such themes have also been significantly altered so that what superficially looks like the easternization of the West might better be described as the westernization of the easternization of the West.

Christian Dispensationalism, the Taiping Revolution, cargo cults in Oceania, the Baha'i Faith, and the Raelian Movement would seem to have little in common. What they share, however, is a millennial orientation-the audacious human hope for a collective salvation, which may be heavenly or earthly or both. Although many religions feature a belief in personal salvation, millennial faiths are characterized by the expectation that salvation will be accomplished for an entire group by a superhuman agent, with or without human collaboration. The Oxford Handbook of Millennialism offers readers an in-depth look at both the theoretical underpinnings of the study of millennialism and its many manifestations across history and cultures. While the term "millennialism" is drawn from Christianity, it is a category that is used to study religious expressions in diverse cultures, religious traditions, and historical periods. Sometimes, millennial expectations are expressed in peaceful ways. Other times, millennialists become involved in violence. The Oxford Handbook of Millennialism begins with a section that examines four primary types of millennialism. Chapters in the next section examine key issues such as charismatic leadership, use of scripture, prophetic failure, gender roles, children, tension with society, and violence. The rest of the book explores millennialism in a wide variety of places and times, from ancient Near Eastern movements to contemporary apocalyptic and new age movements, including the roles played by millennialism in national and international conflicts. This handbook will be a valuable resource for scholars of religious studies, sociology, psychology, history, and new religious movements.

The Intimate Resistance is a keen, deeply beautiful reflection on the human condition. The author explains how we ourselves can warm, protect and guide those around us. "The intimate resistance is the name for an experience belonging to a state of proximity; a state cannot be visited in one day, but rather habitually. Today, to remain in this state is by no means simple. Proximity cannot be measured in metres or centimetres. Its opposite is not distance, but rather the ubiquitous monotony of a world dominated by technology. What is clear is that day to day and home life are essential ways of experiencing proximity."

'The profoundest book there is, born from the innermost richness of truth, an inexhaustible well into which no bucket descends without coming up with gold and goodness.' Thus Spoke Zarathustra (1885) was Nietzsche's own favourite among all his books and has proved to be his most popular, having sold millions of copies in many different languages. In it he addresses the problem of how to live a fulfilling life in a world without meaning, in the aftermath of 'the death of God'. Nietzsche's solution lies in the idea of eternal recurrence which he calls 'the highest formula of affirmation that can ever be attained'. A successful engagement with this profoundly Dionysian idea enables us to choose clearly among the myriad possibilities that existence offers, and thereby to affirm every moment of our lives with others on this 'sacred' earth. This translation of Zarathustra (the first new English version for over forty years) conveys the musicality of the original German, and for the first time annotates the abundance of allusions to the Bible and other classic texts with which Nietzsche's masterpiece is in conversation. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

'If the English people were to be set a test to justify their history and civilization by the example of one man, then it is Sir Thomas More whom they would perhaps choose.' So commented The Times in 1978 on the 500th anniversary of More's birth. Twenty-two years later, Pope John Paul II proclaimed Thomas More the patron saint of politicians and people in public life, on the basis of his 'constant fidelity to legitimate authority and . . . his intention to serve not power but the supreme ideal of justice'. In this fresh assessment of More's life and legacy, John Guy considers the factors that have given rise to such claims concerning More's significance. Who was the real Thomas More? Was he the saintly, self-possessed hero of conscience of Robert Bolt's A Man for All Seasons or was he the fanatical, heretic-hunting torturer of Hilary Mantel's Wolf Hall? Which of these images of More has the greater historical veracity? And why does this man continue to fascinate, inspire and provoke us today?

Scholars from various disciplines worked together to present the first interdisciplinary book to address the issue of Islam, secularism and globalization. The book has a clear structure which represents its interdisciplinary approach: the first section addresses the philosophical and historical discussion about Islam and secularism; the second section discusses the topic from an ethnographical and social anthropological viewpoint; and the final section addresses Islam, secularism and globalization from a political viewpoint. This unique collection not only offers innovative research and new material, it also provides empirical examples and theoretical debates, and could therefore also be used as a textbook for courses on Islam, globalization, anthropology, politics, sociology and law.

This book conceives of "religion-making" broadly as the multiple ways in which social and cultural phenomena are configured and reconfigured within the matrix of a world-religion discourse that is historically and semantically rooted in particular Western and predominantly Christian experiences, knowledges, and institutions. It investigates how religion is universalized and certain ideas, social formations, and practices rendered "religious" are thus integrated in and subordinated to very particular - mostly liberal-secular - assumptions about the relationship between history, politics, and religion.
The individual contributions, written by a new generation of scholars with decisively interdisciplinary approaches, examine the processes of translation and globalization of historically specific concepts and practices of religion - and its dialectical counterpart, the secular - into new contexts. This volume contributes to the relatively new field of thought that aspires to unravel the thoroughly intertwined relationships between religion and secularism as modern concepts.

An Open Letters Review Best Book of the Year Angelo Poliziano (1454-1494) was one of the great scholar-poets of the Italian Renaissance and the leading literary figure of Florence in the age of Lorenzo de' Medici, "il Magnifico." The poet's Miscellanies, including a "first century" published in 1489 and a "second century" unfinished at his death, constitute the most innovative contribution to classical philology of the Renaissance. Each chapter is a mini-essay on some lexical or textual problem which Poliziano, drawing on the riches of the Medici Library and Lorenzo's collection of antiquities, solves with his characteristic mixture of deep learning, analytic skill, and brash criticism of his predecessors. Volume 1 presents a new Latin edition of The First Century of the Miscellanies, and these volumes together present the first translation of both collections into any modern language.

This distinctive reappraisal of humanism argues that humanist thought is a diverse tradition which cannot be reduced to current conceptions of it. By considering humanism via the categories of Romantic, Existential, Dialogic, Civic, Spiritual, Pagan, Pragmatic and Technological Humanisms, Halliwell and Mousley propose that the critical edge of humanist thought can be rescued from its popular view as intellectually redundant. They also argue that because these humanisms contain within them anti-humanist perspectives, it is possible to counter the charge that humanism is based upon an unquestioned image of human nature. The book focuses on the thought of twenty-four mainly European and North American thinkers, ranging historically from the Renaissance to postmodernism. It discusses foundational writers (some of whom have been claimed as anti-humanists) such as Marx, Nietzsche, Freud, Dewey and Sartre as well as the contemporary thinkers Habermas, Cixous, Rorty, Hall and Haraway, to construct a series of provocative dialogues which suggest the ongoing relevance of humanism to issues of ethics, art, science, selfhood, gender, citizenship and religion. Given the range and originality of the book's approach, Critical Humanisms will be an invaluable resource for students and researchers in the Humanities, particularly English, American studies, cultural studies, modern languages, philosophy and sociology.

What is the character of secularism in countries that were not pervaded by Christianity, such as China, India, and the nations of the Middle East? To what extent is the secular an imposition of colonial rule? How does secularism comport with local religious cultures in Africa, and how does it work with local forms of power and governance in Latin America? Has modern secularism evolved organically, or is it even necessary, and has it always meant progress? A vital extension of Charles Taylor's A Secular Age, in which he exhaustively chronicled the emergence of secularism in Latin Christendom, this anthology applies Taylor's findings to secularism's global migration. Abdullahi Ahmed An-Na'im, Rajeev Bhargava, Akeel Bilgrami, Souleymane Bachir Diagne, Sudipta Kaviraj, Claudio Lomnitz, Alfred Stepan, Charles Taylor, and Peter van der Veer each explore the transformation of Western secularism beyond Europe, and the collection closes with Taylor's response to each essay. What began as a modern reaction to-as well as a stubborn extension of-Latin Christendom has become a complex export shaped by the world's religious and political systems. Brilliantly alternating between intellectual and methodological approaches, this volume fosters a greater engagement with the phenomenon across disciplines.

Peter Godman presents the first intellectual history of Florentine humanism from the lifetime of Angelo Poliziano in the later fifteenth century to the death of Niccolo Machiavelli in 1527. Making use of unpublished and rare sources, Godman traces the development of philological and official humanism after the expulsion of the Medici in 1494 up to and beyond their restoration in 1512. He draws long overdue attention to the work of Marcello Virgilio Adriani--Poliziano's successor in his Chair at the Studio and Machiavelli's colleague at the Chancery of Florence. And he examines in depth the intellectual impact of Savonarola and the relationship between secular and religious and oral and print cultures. Godman shows a complex reaction of rivalry and antagonism in Machiavelli's approach to Marcello Virgilio, who was the leading Florentine humanist of the day. But he also demonstrates that Florentine humanists shared a common culture, marked by a preference for secular over religious themes and by constant anxiety about surviving and prospering in the city's dangerous political climate. The book concludes with an appendix, drawn from previously incaccessible archives, about the censorship of Machiavelli by the Inquisition and the Index. From Poliziano to Machiavelli adds new depth to the intellectual history of Forence during his most dynamic period in its history. Originally published in 1998. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Peter Godman presents the first intellectual history of Florentine humanism from the lifetime of Angelo Poliziano in the later fifteenth century to the death of Niccolo Machiavelli in 1527. Making use of unpublished and rare sources, Godman traces the development of philological and official humanism after the expulsion of the Medici in 1494 up to and beyond their restoration in 1512. He draws long overdue attention to the work of Marcello Virgilio Adriani--Poliziano's successor in his Chair at the Studio and Machiavelli's colleague at the Chancery of Florence. And he examines in depth the intellectual impact of Savonarola and the relationship between secular and religious and oral and print cultures. Godman shows a complex reaction of rivalry and antagonism in Machiavelli's approach to Marcello Virgilio, who was the leading Florentine humanist of the day. But he also demonstrates that Florentine humanists shared a common culture, marked by a preference for secular over religious themes and by constant anxiety about surviving and prospering in the city's dangerous political climate. The book concludes with an appendix, drawn from previously incaccessible archives, about the censorship of Machiavelli by the Inquisition and the Index. From Poliziano to Machiavelli adds new depth to the intellectual history of Forence during his most dynamic period in its history. Originally published in 1998. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Encountering an eccentric cast of characters along the way, Sebald confronts the frailty of human existence as he voyages along the Suffolk coast on foot. What begins as the record of a journey on foot through coastal East Anglia becomes the great, constellated story of people and cultures past and present: of Chateaubriand, Thomas Browne, Swinburne and Conrad, of fishing fleets, skulls and silkworms. A rich meditation on the past via a melancholy trip along the Suffolk coast, The Rings of Saturn is an intricately patterned and haunting book on the transience of all things human. VINTAGE VOYAGES: A world of journeys, from the tallest mountains to the depths of the mind

Until the modern period the integration of church (or other religion) and state (or political life) had been taken for granted. The political order was always tied to an official religion in Christian Europe, pre-Christian Europe, and in the Arabic world. But from the eighteenth century onwards, some European states began to set up their political order on a different basis. Not religion, but the rule of law through non-religious values embedded in constitutions became the foundation of some states - a movement we now call secularism. In others, a de facto secularism emerged as political values and civil and criminal law altered their professed foundation from a shared religion to a non-religious basis. Today secularism is an increasingly hot topic in public, political, and religious debate across the globe. It is embodied in the conflict between secular republics - from the US to India - and the challenges they face from resurgent religious identity politics; in the challenges faced by religious states like those of the Arab world from insurgent secularists; and in states like China where calls for freedom of belief are challenging a state imposed non-religious worldview. In this Very Short Introduction Andrew Copson tells the story of secularism, taking in momentous episodes in world history, such as the great transition of Europe from religious orthodoxy to pluralism, the global struggle for human rights and democracy, and the origins of modernity. He also considers the role of secularism when engaging with some of the most contentious political and legal issues of our time: 'blasphemy', 'apostasy', religious persecution, religious discrimination, religious schools, and freedom of belief and freedom of thought in a divided world. Previously published in hardback as Secularism: Politics, Religion, and Freedom ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

The gods of Olympus died with the advent of Christianity - or so we have been taught to believe. But how are we to account for their tremendous popularity during the Renaissance? This illustrated book, now reprinted in a new, larger paperback format, offers the general reader a multifaceted look at the far-reaching role played by mythology in Renaissance intellectual and emotional life. After a discussion of mythology in late antiquity and the Middle Ages, Jean Seznec traces the fate of the gods from Botticelli and Raphael to their function and appearance in Ronsard's verses and Ben Jonson's masques.

In Christmas as Religion, Christopher Deacy explores the premise that religion plays an elementary role in our understanding of the Christmas festival, but takes issue with much of the existing literature which is inclined to limit the contours and parameters of 'religion' to particular representations and manifestations of institutional forms of Christianity. 'Religion' is often tacitly identified as having an ecclesiastical frame of reference, so that if the Church is not deemed to play a central role in the practice of Christmas for many people today then it can legitimately be side-lined and relegated to the periphery of any discussion relating to what Christmas 'means'. Deacy argues that such approaches fail to take adequate stock of the manifold ways in which people's beliefs and values take shape in modern society. For example, Christmas films or radio programmes may comprise a non-specifically Christian, but nonetheless religiously rich, repository of beliefs, values, sentiments and aspirations. Therefore, this book makes the case for laying to rest the secularization thesis, with its simplistic assumption that religion in Western society is undergoing a period of escalating and irrevocable erosion, and to see instead that the secular may itself be a repository of the religious. Rather than see Christmas as comprising alternative or analogous forms of religious expression, or dependent on any causal relationship to the Christian tradition, Deacy maintains that it is religious per se, and, moreover, it is its very secularity that makes Christmas such a compelling, and even transcendent, religious holiday.