Theodore Dalrymple, a British psychiatrist who treats the poor in a slum hospital and a prison in England, has seemingly seen it all. Yet in listening to and observing his patients, he is continually astonished by the latest twist of depravity that exceeds even his own considerable experience. Dalrymple's key insight in Life at the Bottom is that long-term poverty is caused not by economics but by a dysfunctional set of values, one that is continually reinforced by an elite culture searching for victims. This culture persuades those at the bottom that they have no responsibility for their actions and are not the molders of their own lives. Drawn from the pages of the cutting-edge political and cultural quarterly City Journal, Dalrymple's book draws upon scores of eye-opening, true-life vignettes that are by turns hilariously funny, chillingly horrifying, and all too revealing-sometimes all at once. And Dalrymple writes in prose that transcends journalism and achieves the quality of literature.

    In its scope and itnerest it can be compared with Freud's Totem and Taboo, the subtext Girard refutes with polemic daring, vast erudition, and a persuasiveness that leaves the reader compelled to respond, one way or another.This is the single fullest summation of Girard's ideas to date, the book by which they will stand or fall. In a dialogue with two psychiatrists (Jean-Michel Oughourlian and Guy Lefort), Girard probes an encyclopedic array of topics, ranging across the entire spectrum of anthropology, psychoanalysis, and cultural production.Girard's point of departure is what he calles "mimesis," the conflict that arises when human rivals compete to differentiate themselves from each other, yet succeed only in becoming more and more alike. At certain points in the life of a society, according to Girard, this mimetic conflict erupts into a crisis in which all difference dissolves in indiscriminate violence. In primitive societies, such crises were resolved by the "scapegoating mechanism," in which the community, en masse, turned on an unpremeditated victim. The repression of this collective murder and its repetition in ritual sacrifice then formed the foundations of both religion and the restored social order.How does Christianity, at once the most "sacrificial" of religions and a faith with a non-violent ideology, fit into this scheme? Girard grants Freud's point, in Totem and Taboo, that Christianity is similar to primitive religion, but only to refute Freud—if Christ is sacrificed, Girard argues, it is not becuase God willed it, but because human beings wanted it.The book is not merely, or perhaps not mainly, biblical exegesis, for within its scope fall some of the most vexing problems of social history—the paradox that violence has social efficacy, the function of the scapegoat, the mechanism of anti-semitism.

    If religion is perceived as being part of the problem, Rabbi Sacks argues, then it must also form part of the solution. When religion becomes a zero-sum conceit—that is, my religion is the only right path to God, therefore your religion is by definition wrong—and individuals are motivated by what Rabbi Sacks calls “altruistic evil,” violence between peoples of different beliefs appears to be the only natural outcome.   But through an exploration of the roots of violence and its relationship to religion, and employing groundbreaking biblical analysis and interpretation, Rabbi Sacks shows that religiously inspired violence has as its source misreadings of biblical texts at the heart of all three Abrahamic faiths. By looking anew at the book of Genesis, with its foundational stories of Judaism, Christianity, and Islam, Rabbi Sacks offers a radical rereading of many of the Bible’s seminal stories of sibling rivalry: Cain and Abel, Isaac and Ishmael, Jacob and Esau, Joseph and his brothers, Rachel and Leah.   “Abraham himself,” writes Rabbi Sacks, “sought to be a blessing to others regardless of their faith. That idea, ignored for many of the intervening centuries, remains the simplest definition of Abrahamic faith. It is not our task to conquer or convert the world or enforce uniformity of belief. It is our task to be a blessing to the world. The use of religion for political ends is not righteousness but idolatry . . . To invoke God to justify violence against the innocent is not an act of sanctity but of sacrilege.” Here is an eloquent call for people of goodwill from all faiths and none to stand together, confront the religious extremism that threatens to destroy us, and declare: Not in God’s Name.

    It may seem unlikely that any new arguments or insights could be raised, but the twentieth century managed to produce two brilliant men with two diametrically opposed views about the question of God: Sigmund Freud and C. S. Lewis. They never had an actual meeting, but in The Question of God, their arguments are placed side by side for the very first time. For more than twenty-five years, Armand Nicholi has taught a course at Harvard that compares the philosophical arguments of both men. In The Question of God, Dr. Nicholi presents the writings and letters of Lewis and Freud, allowing them to "speak" for themselves on the subject of belief and disbelief. Both men considered the problem of pain and suffering, the nature of love and sex, and the ultimate meaning of life and death -- and each of them thought carefully about the alternatives to their positions. The inspiration for the PBS series of the same name, The Question of God does not presuppose which man -- Freud the devout atheist or Lewis the atheist-turned-believer -- is correct in his views. Rather, readers are urged to join Nicholi and his students and decide for themselves which path to follow.

    Challenging the commonly held assumption that the “moral majority” backed Donald Trump for purely pragmatic reasons, Du Mez reveals that Donald Trump in fact represents the fulfillment, rather than the betrayal, of white evangelicals’ most deeply held values.Jesus and John Wayne is a sweeping account of the last seventy-five years of white evangelicalism, showing how American evangelicals have worked for decades to replace the Jesus of the Gospels with an idol of rugged masculinity and Christian nationalism, or in the words of one modern chaplain, with “a spiritual badass.” As Du Mez explains, the key to understanding this transformation is to recognize the role of culture in modern American evangelicalism. Many of today’s evangelicals may not be theologically astute, but they know their VeggieTales, they’ve read John Eldredge’s Wild at Heart, and they learned about purity before they learned about sex—and they have a silver ring to prove it. Evangelical books, films, music, clothing, and merchandise shape the beliefs of millions. And evangelical popular culture is teeming with muscular heroes—mythical warriors and rugged soldiers, men like Oliver North, Ronald Reagan, Mel Gibson, and the Duck Dynasty clan, who assert white masculine power in defense of “Christian America.” Chief among these evangelical legends is John Wayne, an icon of a lost time when men were uncowed by political correctness, unafraid to tell it like it was, and did what needed to be done.Trump, in other words, is hardly the first flashy celebrity to capture evangelicals’ hearts and minds, nor is he the first strongman to promise evangelicals protection and power. Indeed, the values and viewpoints at the heart of white evangelicalism today—patriarchy, authoritarian rule, aggressive foreign policy, fear of Islam, ambivalence toward #MeToo, and opposition to Black Lives Matter and the LGBTQ community—are likely to persist long after Trump leaves office.A much-needed reexamination, Jesus and John Wayne explains why evangelicals have rallied behind the least-Christian president in American history and how they have transformed their faith in the process, with enduring consequences for all of us.

    But the very existence of consciousness raises profound questions: Why would any collection of matter in the universe be conscious? How are we able to think about this? And why should we?In this wonderfully accessible book, Annaka Harris guides us through the evolving definitions, philosophies, and scientific findings that probe our limited understanding of consciousness. Where does it reside, and what gives rise to it? Could it be an illusion, or a universal property of all matter? As we try to understand consciousness, we must grapple with how to define it and, in the age of artificial intelligence, who or what might possess it. Conscious offers lively and challenging arguments that alter our ideas about consciousness—allowing us to think freely about it for ourselves, if indeed we can.

    In 1943, the final year of her life, unable to join the resistance movement in France, she worked in London for the Free French government in exile. Here she was commissioned to outline a plan for the renewal of Europe after the scourge of Nazism. The Need for Roots was the direct result. In it she seized the opportunity to denounce the false values of contemporary civilisation. In the cult of materials she witnessed a devastating loss of spirit and consequently of human values. To counteract this she sets out a radical vision for spiritual and political renewal with a passion for truth which sweeps through these pages. The book has become a lasting spiritual testament for our age, where we are confronted, as T.S. Eliot comments, by a 'genius akin to that of the saints'.

    That is, Death. The authors pry open the coffin lid on this one, looking at the Big D and also its prequel, Life, and its sequel, the Hereafter. Philosophers such as Schopenhauer, Nietzsche, Camus, and Sartre have been wrestling with the meaning of death for as long as they have been wrestling with the meaning of life. Fortunately, humorists have been keeping pace with the major thinkers by creating gags about dying. Death's funny that way--it gets everybody's attention. Death has gotten a bad rap. It's time to take a closer look at what the Deep Thinkers have to say on the subject, and there are no better guides than Cathcart and Klein.

    Anderson Thomson, Jr., MD, with Clare Aukofer, offers a succinct yet comprehensive study of how and why the human mind generates religious belief. Dr. Thomson, a highly respected practicing psychiatrist with credentials in forensic psychiatry and evolutionary psychology, methodically investigates the components and causes of religious belief in the same way any scientist would investigate the movement of astronomical bodies or the evolution of life over time—that is, as a purely natural phenomenon. Providing compelling evidence from psychology, the cognitive neurosciences, and related fields, he, with Ms. Aukofer, presents an easily accessible and exceptionally convincing case that god(s) were created by man—not vice versa. With this slim volume, Dr. Thomson establishes himself as a must-read thinker and leading voice on the primacy of reason and science over superstition and religion.

    But in One Nation Under God, historian Kevin M. Kruse reveals that the belief that America is fundamentally and formally Christian originated in the 1930s.To fight the “slavery” of FDR’s New Deal, businessmen enlisted religious activists in a campaign for “freedom under God” that culminated in the election of their ally Dwight Eisenhower in 1952. The new president revolutionized the role of religion in American politics. He inaugurated new traditions like the National Prayer Breakfast, as Congress added the phrase “under God” to the Pledge of Allegiance and made “In God We Trust” the country’s first official motto. Church membership soon soared to an all-time high of 69 percent. Americans across the religious and political spectrum agreed that their country was “one nation under God.”Provocative and authoritative, One Nation Under God reveals how an unholy alliance of money, religion, and politics created a false origin story that continues to define and divide American politics to this day.

    Since joining Barna in 1995, David has designed and analyzed nearly five hundred studies for a variety of churches, nonprofits, and corporations. He and George Barna write a free research report published online at www.barna.org. David and his wife Jill have three children and live in Ventura, California.Gabe Lyons founded Fermi Project, a broad collective of innovators, social entrepreneurs, and church and society leaders working together to make positive contributions to culture (www.fermiproject.com). Prior to Fermi Project, Gabe cofounded Catalyst, a national gathering of young leaders, while serving as vice president for John Maxwell's INJOY organization. Gabe, his wife Rebekah, and their three children reside in Atlanta, Georgia.To meet the contributors and learn more about this book and the conversations it is creating, visit www.unchristian.com.This work was commissioned by Fermi Project.The New Testament writer Paul told the first-century Christians: "You yourselves are our letter . . . known and read by everybody."When a person "reads" your life, what does it say? What does your faith look like to outsiders?A major new research project, unveiled for the first time in this book, describes the increasingly negative reputation of Christians, especially among young Americans.The research shows that Christians are best known for what they are against. They are perceived as being judgmental, antihomosexual, and too political. And young people are quick to point out they believe that Christianity is no longer as Jesus intended. It is unChristian.It shouldn't be this way.What Christians believe may not be popular, but Paul also advised the first believers to "live wisely among those who are not Christians" and to "let your conversation be gracious and effective."In this eye-opening book, David Kinnaman and Gabe Lyons--along with more than two dozen leading voices within Christianity--unpack the major criticisms leveled against Christians. Understand why those negative images exist and how you can best represent Jesus to your friends, neighbors, and co-workers.Your life is an open book. Is it unChristian?

    One of the great unexplained wonders of human history is that written philosophy flowered entirely separately in China, India and Ancient Greece at more or less the same time. These early philosophies have had a profound impact on the development of distinctive cultures in different parts of the world. What we call 'philosophy' in the West is not even half the story. Julian Baggini sets out to expand our horizons in How the World Thinks, exploring the philosophies of Japan, India, China and the Muslim world, as well as the lesser-known oral traditions of Africa and Australia's first peoples. Interviewing thinkers from around the globe, Baggini asks questions such as: why is the West is more individualistic than the East? What makes secularism a less powerful force in the Islamic world than in Europe? And how has China resisted pressures for greater political freedom? Offering deep insights into how different regions operate, and paying as much attention to commonalities as to differences, Baggini shows that by gaining greater knowledge of how others think we take the first step to a greater understanding of ourselves.

    A scathingly funny reinterpretation of the Ten Commandments from the larger, louder half of world-famous magic duo Penn and Teller reveals an atheist's experience in the world: from performing on the Vegas strip with Siegfried and Roy to children and fatherhood to his ongoing dialogue with proselytizers of the Christian Right and the joys of sex while scuba-diving, Penn has an outrageous sense of humor and a brilliantly entertaining opinion on, well, anything you care to think of.

    We secretly want to know: could it happen to me? Amanda Montell’s argument is that, on some level, it already has . . .Our culture tends to provide pretty flimsy answers to questions of cult influence, mostly having to do with vague talk of “brainwashing.” But the true answer has nothing to do with freaky mind-control wizardry or Kool-Aid. In Cultish, Montell argues that the key to manufacturing intense ideology, community, and us/them attitudes all comes down to language. In both positive ways and shadowy ones, cultish language is something we hear—and are influenced by—every single day.Through juicy storytelling and cutting original research, Montell exposes the verbal elements that make a wide spectrum of communities “cultish,” revealing how they affect followers of groups as notorious as Heaven’s Gate, but also how they pervade our modern start-ups, Peloton leaderboards, and Instagram feeds. Incisive and darkly funny, this enrapturing take on the curious social science of power and belief will make you hear the fanatical language of “cultish” everywhere.

    A spirited, compelling read."-Azadeh Moaveni, author of Lipstick JihadIf the Oceans Were Ink is Carla Power's eye-opening story of how she and her longtime friend Sheikh Mohammad Akram Nadwi found a way to confront ugly stereotypes and persistent misperceptions that were cleaving their communities. Their friendship-between a secular American and a madrasa-trained sheikh-had always seemed unlikely, but now they were frustrated and bewildered by the battles being fought in their names. Both knew that a close look at the Quran would reveal a faith that preached peace and not mass murder; respect for women and not oppression. And so they embarked on a yearlong journey through the controversial text.A journalist who grew up in the Midwest and the Middle East, Power offers her unique vantage point on the Quran's most provocative verses as she debates with Akram at cafes, family gatherings, and packed lecture halls, conversations filled with both good humor and powerful insights. Their story takes them to madrasas in India and pilgrimage sites in Mecca, as they encounter politicians and jihadis, feminist activists and conservative scholars. Armed with a new understanding of each other's worldviews, Power and Akram offer eye-opening perspectives, destroy long-held myths, and reveal startling connections between worlds that have seemed hopelessly divided for far too long.