This book addresses the question of what it means to be moral and which capacities one needs to be moral. It questions whether empathy is a cognitive or an affective capacity, or perhaps both. As most moral beings behave immorally from time to time, the authors ask which factors cause or motivate people to translate their moral beliefs into action? Specially addressed is the question of what is the role of internal factors such as willpower, commitment, character, and what is the role of external, situational and structural factors? The questions are considered from various (disciplinary) perspectives.

Through detailed case studies, the contributors look at conflicts in social science arguing that they must be resolved at the level of the individual discipline rather than at the level of philosopy. They explore different ways in which social scientists deal with the tension of being simultaneously party to a conflict and a contributor its settlement.

Can social science contribute to the settlement of conflicts while the field is divided by intellectual conflicts? The contributors, whilst themselves coming from distinct areas of the social sciences, all share the basic assumption that conflicts in social science must be worked out at the level of the individual social scientific disciplines rather than at the level of philosophy. Through a range of detailed case studies, they look at the different ways in which social scientists deal with the tension implied by being at the same time both party to a conflict and a contributor to the settlement of the conflict. They find that at the level of the disciplines there is no unquestioned belief in the conflict-transcending objectivity of the social sciences and that the search for a non-relativistic way of conflict-solving proves to be a subtle and intriguing activity.

"This is a highly imaginiative contribution to the study of worldviews." - Grace Davie, University of Exeter The world of religious experience is changing much faster than the discipline which claims to study it. Religious studies still uses Christianity as its measure, still frames the world through the model of five world religions, still largely avoids analysis of key issues around power, poverty, violence, pollution, science, and social conflict, and still looks to highlight differences rather than commonalities. Methods for the Study of Religious Change aims to redefine the study of religion as the study of worldviews, of ideas which are active in shaping the world. It argues that the study of religion should focus on people's worldview-making capacities and should contribute to the critical analysis of global problems and the promotion of cultural and spiritual respect across religions. Survey chapters on theory and method outline this new approach while case-study chapters illustrate these ideas with innovative ethnographies of ritual, experience, language, morals and identity.The world of religious experience is changing much faster than the discipline which claims to study it. Religious studies still uses Christianity as its measure, still frames the world through the model of five world religions, still largely avoids analysis of key issues around power, poverty, violence, pollution, science, and social conflict, and still looks to highlight differences rather than commonalities. Methods for the Study of Religious Change aims to redefine the study of religion as the study of worldviews, of ideas which are active in shaping the world. It argues that the study of religion should focus on people's worldview-making capacities and should contribute to the critical analysis of global problems and the promotion of cultural and spiritual respect across religions. Survey chapters on theory and method outline this new approach while case-study chapters illustrate these ideas with innovative ethnographies of ritual, experience, language, morals and identity.