Among French structuralists, Louis Dumont is sometimes regarded as an inferior to the far more celebrated Claude Levi-Strauss. But, in truth, Dumont has far more to contribute to the study of religion than his more fashionable contemporary. Notably, his work has informed the specialized field of study in the religions of India, but also more recently the comparative study of modern ideology of the West with the worldviews of traditional societies. Unlike the recent volumes published on Dumont's work aimed at social anthropologists, this volume identifies kernel ideas of particular interest for the study of religion. Thus, while acknowledging Dumont's technical contribution to kinship studies or his part in the debates over the intricacies of structural theory or his apparent attempts to link idealism and empiricism, this volume focuses on subjects of particular interest to students and scholars of religion: concepts such as sacred and profane, pure and impure, transcendence, values, ideology, hierarchy, and cross cultural comparison. Attention will also be paid to the ethical implications of Dumont's ideas, especially about his preference for hierarchy in social arrangements.

Among French structuralists, Louis Dumont is sometimes regarded as an inferior to the far more celebrated Claude Levi-Strauss. But, in truth, Dumont has far more to contribute to the study of religion than his more fashionable contemporary. Notably, his work has informed the specialized field of study in the religions of India, but also more recently the comparative study of modern ideology of the West with the worldviews of traditional societies. Unlike the recent volumes published on Dumont's work aimed at social anthropologists, this volume identifies kernel ideas of particular interest for the study of religion. Thus, while acknowledging Dumont's technical contribution to kinship studies or his part in the debates over the intricacies of structural theory or his apparent attempts to link idealism and empiricism, this volume focuses on subjects of particular interest to students and scholars of religion: concepts such as sacred and profane, pure and impure, transcendence, values, ideology, hierarchy, and cross cultural comparison. Attention will also be paid to the ethical implications of Dumont's ideas, especially about his preference for hierarchy in social arrangements.

In this collection of 11 essays the author outlines a programme of integrative, contextualized studies of religion. A number of different themes are included in these modern studies of religion.

Ivan Strenski debunks the common notion that there is anything "essentially" Jewish in Durkheim's work. Seeking the Durkheim inside the real world of Jews in France rather than the imagined Jewishness inside Durkheim himself, Strenski adopts a Durkheimian approach to understanding Durkheim's thought. In so doing he shows for the first time that Durkheim's sociology (especially his sociology of religion) took form in relation to the Jewish intellectual life of late nineteenth- and early twentieth-century France.
Strenski begins each chapter by weighing particular claims (some anti-Semitic, some not) for the Jewishness of Durkheim's work. In each case Strenski overturns the claim while showing that it can nonetheless open up a fruitful inquiry into the relation of Durkheim to French Jewry. For example, Strenski shows that Durkheim's celebration of ritual had no innately Jewish source but derived crucially from work on Hinduism by the Jewish Indologist Sylvain Levi, whose influence on Durkheim and his followers has never before been acknowledged.

Bronislaw Malinowski (1884-1942) was a wide-ranging thinker whose ideas affected almost every branch of the social sciences. And nowhere is this impact more evident or more persistent than on the study of myth, ritual, and religion. He articulated as never before or since a program of seeing myths as part of the functional, pragmatic, or performed dimension of culture--that is, as part of activities that did certain tasks for particular human communities. Spanning his entire career, this anthology brings together for the first time the important texts from his work on myth. Ivan Strenski's introduction places Malinowski in his intellectual world and traces his evolving conception of mythology. As Strenski points out, Malinowski was a pioneer in applying the lessons of psychoanalysis to the study of culture, while at the same time he attempted to correct the generalizations of psychoanalysis with the cross-cultural researches of ethnology. With his growing interest in psychoanalysis came a conviction that myths performed essential cultural tasks in "chartering" all sort of human institutions and practices. Originally published in 1992.

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 paperback editions preserve the original texts of these important books while presenting them in durable paperback 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.

Bronislaw Malinowski (1884-1942) was a wide-ranging thinker whose ideas affected almost every branch of the social sciences. And nowhere is this impact more evident or more persistent than on the study of myth, ritual, and religion. He articulated as never before or since a program of seeing myths as part of the functional, pragmatic, or performed dimension of culture--that is, as part of activities that did certain tasks for particular human communities. Spanning his entire career, this anthology brings together for the first time the important texts from his work on myth. Ivan Strenski's introduction places Malinowski in his intellectual world and traces his evolving conception of mythology. As Strenski points out, Malinowski was a pioneer in applying the lessons of psychoanalysis to the study of culture, while at the same time he attempted to correct the generalizations of psychoanalysis with the cross-cultural researches of ethnology. With his growing interest in psychoanalysis came a conviction that myths performed essential cultural tasks in "chartering" all sort of human institutions and practices. Originally published in 1992. 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.

Muslims, Islams and Occidental Anxietiesdeconstructs our common prejudices about both the compatibility and incompatibility of Muslim and Western civilizations. Rather than reinforcing the well-meant, but misinformed, opinion that the religions all fundamentally teach identical values, we identify what seem different distinctive Muslim "goods." Rather than offering the facile moral choice between an Islam either "all good" or "all bad," we argue the case for pluralism derived from Sir Isaiah Berlin. In many cases, Islam thus represents a distinctive system of alternative ethical and religious "goods" to those valued in the West. In other cases, differences will remain different and unresolved. Far from necessarily threatening Western moral and religious identity, we explore how the alternative "goods" Islam offers the West can enrich our notions of what constitutes "the good," even to the extent of reviving or enlivening certain Western religious practices. Along with instructional guidelines for classroom use, the book in informed by the powerful and intellectually rigorous device of investigative, empathetic "dialogue" or "conversation," as articulated by MIT's Sherry Turkle and Oxford's Theodore Zeldin, respectively. This form of dialogue steers clear of the didactic mode and instead recovers the open models of philosophical dialogues pioneered by Plato, Socrates, and the "tolerant" Renaissance humanists, such as Erasmus and Jean Bodin.

"Contesting Sacrifice" traces the political theology of sacrifice in France. Ivan Strenski contends that debates over sacrifice among Catholics, Protestants, and free thinkers were pivotal to some of the most profound crises in French history. The idea of sacrifice, he shows, was an exposed nerve of French political culture: a constant irritant, too important to ignore, too fearsome to think away, and thus constantly interrogated by French thinkers of different ideological persuasions.
According to Strenski, the French dialogue on sacrifice originated in Reformation-era controversies over the nature of the Eucharist and its political associations with absolute monarchy. He contends that this Roman Catholic theology and its intransigent variants dominated French discourse on religion and nationalism for over three centuries. The idea of sacrifice functioned as an impetus for conceptualizing public attitudes toward the execution of Louis XVI, Michelet's call to nationhood, the punishment of Dreyfus, questions about the obligation of citizens to the Third Republic, and the meaning of death and heroism during the First and Second World Wars.
Pointing out that every major theorist of sacrifice is French, including Bataille, Durkheim, Girard, Hubert, and Mauss, "Contesting Sacrifice" ultimately confirms that we cannot fully understand their work, or for that matter French culture, without first taking into account the deep roots of sacrificial thought. Drawing on meticulous research and brimming with insight, this study will prove indispensable to intellectual historians, historians of France, and scholars or religion and its relationship to politics.

A new appreciation of Durkheim, now into its fourth decade, has extended our grasp of his intellectual ambitions beyond standard academic boundaries. Contributions to this revival of interest in Durkheim, many secreted away in obscure periodicals, are well worth being recognized for their unqualified excellence in helping us to uncover the original Durkheimian intellectual project in all its interdisciplinary complexity. Besides classic Durkheimian subjects such as religion, social solidarity and suicide, these studies bring to light Durkheim's intellectual inquiry into political theory, comparative ethnology, social reconstruction, questions of civil society, and his articulation of an updated individualism in conversation with Marx, Hegel, Spencer and others. Authors who have helped us attain this more rounded conception of the Durkheimian project include such well-known figures as Robert N. Bellah, Robert Alun Jones, Anthony Giddens, W. S. F. Pickering and Edward Tiryakian. More than matching these contributions are the surprising writings by authors from across the disciplines, including such contemporaries of Durkheim as historian Henri Berr and theologian Alfred Loisy, as well as modern-day writers who deserve to be much better known, such as philosopher, John Brooks III or historian John Bossy. Although this collection is overwhelmingly drawn from sources in English, two classic critical pieces by French contemporaries of Durkheim enhance the value of this anthology.