The "happiness agenda" is a worldwide movement that claims that happiness is the highest good, happiness can be measured, and public policy should promote happiness. Against Happiness is a thorough and powerful critique of this program, revealing the flaws of its concept of happiness and advocating a renewed focus on equality and justice. Written by an interdisciplinary team of authors, this book provides both theoretical and empirical analysis of the limitations of the happiness agenda. The authors emphasize that this movement draws on a parochial, Western-centric philosophical basis and demographic sample. They show that happiness defined as subjective satisfaction or a surplus of positive emotions bears little resemblance to the richer and more nuanced concepts of the good life found in many world traditions. Cross-cultural philosophy, comparative theology, and social and cultural psychology all teach that cultures and subcultures vary in how much value they place on life satisfaction or feeling happy. Furthermore, the ideas promoted by the happiness agenda can compete with rights, justice, sustainability, and equality-and even conceal racial and gender injustice. Against Happiness argues that a better way forward requires integration of cross-cultural philosophical, ethical, and political thought with critical social science. Ultimately, the authors contend, happiness should be a secondary goal-worth pursuing only if it is contingent on the demands of justice.

The "happiness agenda" is a worldwide movement that claims that happiness is the highest good, happiness can be measured, and public policy should promote happiness. Against Happiness is a thorough and powerful critique of this program, revealing the flaws of its concept of happiness and advocating a renewed focus on equality and justice. Written by an interdisciplinary team of authors, this book provides both theoretical and empirical analysis of the limitations of the happiness agenda. The authors emphasize that this movement draws on a parochial, Western-centric philosophical basis and demographic sample. They show that happiness defined as subjective satisfaction or a surplus of positive emotions bears little resemblance to the richer and more nuanced concepts of the good life found in many world traditions. Cross-cultural philosophy, comparative theology, and social and cultural psychology all teach that cultures and subcultures vary in how much value they place on life satisfaction or feeling happy. Furthermore, the ideas promoted by the happiness agenda can compete with rights, justice, sustainability, and equality-and even conceal racial and gender injustice. Against Happiness argues that a better way forward requires integration of cross-cultural philosophical, ethical, and political thought with critical social science. Ultimately, the authors contend, happiness should be a secondary goal-worth pursuing only if it is contingent on the demands of justice.

Spirituality is in the spotlight. While levels of religious belief and observance are declining in much of the Western world, the number of people who identify as "spiritual but not religious" is on the rise. Practices such as yoga, meditation, and pilgrimage are surging in popularity. "Wellness" regimes offer practitioners a lexicon of spirituality and an array of spiritual experiences. Commentators talk of a new spiritual awakening "after religion." And global mobility is generating hybrid practices that blur the lines between religion and spirituality. The essays collected in Situating Spirituality: Context, Practice, and Power examine not only individual engagements with spirituality, but they show how seemingly personal facets of spirituality, as well as definitions of spirituality itself, are deeply shaped by religious, cultural, and political contexts. The volume is explicitly cross-national and comparative. The contributors are leading scholars of major global regions: North America, Central America, East Asia, South Asia, Africa and the African Diaspora, Western Europe, and the Middle East. They study not only Christian, Jewish, and Islamic societies, but also non-Abrahamic societies with native as well as transnational sacred traditions.

Is Confucianism a religion? If so, why do most Chinese think it isn't? From ancient Confucian temples, to nineteenth-century archives, to the testimony of people interviewed by the author throughout China over a period of more than a decade, this book traces the birth and growth of the idea of Confucianism as a world religion.

The book begins at Oxford, in the late nineteenth century, when Friedrich Max Muller and James Legge classified Confucianism as a world religion in the new discourse of "world religions" and the emerging discipline of comparative religion. Anna Sun shows how that decisive moment continues to influence the understanding of Confucianism in the contemporary world, not only in the West but also in China, where the politics of Confucianism has become important to the present regime in a time of transition. Contested histories of Confucianism are vital signs of social and political change.

Sun also examines the revival of Confucianism in contemporary China and the social significance of the ritual practice of Confucian temples. While the Chinese government turns to Confucianism to justify its political agenda, Confucian activists have started a movement to turn Confucianism into a religion. Confucianism as a world religion might have begun as a scholarly construction, but are we witnessing its transformation into a social and political reality?

With historical analysis, extensive research, and thoughtful reflection, "Confucianism as a World Religion" will engage all those interested in religion and global politics at the beginning of the Chinese century."

A young woman, dreaming of love and yearning to know what it is, drives up to a Trappist monastery in rural Kentucky, seeking her older brother who has taken the vows of a novice. She spends seven days of unplanned contemplation interspersed with the seven prayers that punctuate the monastery's daily routine. Insights and recollections come and go like the ebb and flow of the tide. In her silent enclosure she asks herself who she is, what she wants, and what she believes. Anna Sun poses seemingly unanswerable questions, but like an illuminated book of hours, this sensitive and beautifully adorned novella also seems to point to where an answer might lie.

Is Confucianism a religion? If so, why do most Chinese think it isn't? From ancient Confucian temples, to nineteenth-century archives, to the testimony of people interviewed by the author throughout China over a period of more than a decade, this book traces the birth and growth of the idea of Confucianism as a world religion. The book begins at Oxford, in the late nineteenth century, when Friedrich Max Muller and James Legge classified Confucianism as a world religion in the new discourse of "world religions" and the emerging discipline of comparative religion. Anna Sun shows how that decisive moment continues to influence the understanding of Confucianism in the contemporary world, not only in the West but also in China, where the politics of Confucianism has become important to the present regime in a time of transition. Contested histories of Confucianism are vital signs of social and political change. Sun also examines the revival of Confucianism in contemporary China and the social significance of the ritual practice of Confucian temples. While the Chinese government turns to Confucianism to justify its political agenda, Confucian activists have started a movement to turn Confucianism into a religion. Confucianism as a world religion might have begun as a scholarly construction, but are we witnessing its transformation into a social and political reality? With historical analysis, extensive research, and thoughtful reflection, Confucianism as a World Religion will engage all those interested in religion and global politics at the beginning of the Chinese century.