But most residents of Denmark and Sweden, he found, don't worship any god at all, don't pray, and don't give much credence to religious dogma of any kind. Instead of being bastions of sin and corruption, however, as the Christian Right has suggested a godless society would be, these countries are filled with residents who score at the very top of the "happiness index" and enjoy their healthy societies, which boast some of the lowest rates of violent crime in the world (along with some of the lowest levels of corruption), excellent educational systems, strong economies, well-supported arts, free health care, egalitarian social policies, outstanding bike paths, and great beer.Zuckerman formally interviewed nearly 150 Danes and Swedes of all ages and educational backgrounds over the course of fourteen months. He was particularly interested in the worldviews of people who live their lives without religious orientation. How do they think about and cope with death? Are they worried about an afterlife? What he found is that nearly all of his interviewees live their lives without much fear of the Grim Reaper or worries about the hereafter. This led him to wonder how and why it is that certain societies are non-religious in a world that seems to be marked by increasing religiosity. Drawing on prominent sociological theories and his own extensive research, Zuckerman ventures some interesting answers.This fascinating approach directly counters the claims of outspoken, conservative American Christians who argue that a society without God would be hell on earth. It is crucial, Zuckerman believes, for Americans to know that "society without God is not only possible, but it can be quite civil and pleasant."

    Explains the history, doctrines, and beliefs of the Islamic faith; outlines the life and philophies of Muhammad; describes Islamic contributions to the arts and sciences; and describes its rituals, prayers, and holidays.

      Since the Victorian period, it has been understood that the story of Noah, iconic in the Book of Genesis, and a central motif in Judaism, Christianity and Islam, derives from a much older story that existed centuries before in ancient Babylon. But the relationship between the Babylonian and biblical traditions was shrouded in mystery. Then, in 2009, Irving Finkel, a curator at the British Museum and a world authority on ancient Mesopotamia, found himself playing detective when a member of the public arrived at the museum with an intriguing cuneiform tablet from a family collection. Not only did the tablet reveal a new version of the Babylonian Flood Story; the ancient poet described the size and completely unexpected shape of the ark, and gave detailed boat building specifications. Decoding this ancient message wedge by cuneiform wedge, Dr. Finkel discovered where the Babylonians believed the ark came to rest and developed a new explanation of how the old story ultimately found its way into the Bible. In The Ark Before Noah, Dr. Finkel takes us on an adventurous voyage of discovery, opening the door to an enthralling world of ancient voices and new meanings.

    In this lucid and masterful work, the eminent scholar Anthony Kenny offers an indispensable resource - the most concise and compelling story of the complete development of philosophy available.

    Making reference to an astonishing number of cultures & drawing on scholarship published in no less than half a dozen European languages, Eliade's "The Myth of the Eternal Return makes both intelligible & compelling the religious expressions & activities of a wide variety of archaic & "primitive" religious cultures. While acknowledging that a return to the "archaic" is no longer possible, Eliade passionately insists on the value of understanding this view in order to enrich our contemporary imagination of what it is to be human.

    to A.D. 1600. The lectures begin by asking just what "Western civilization" actually is, or what it has been thought to be. Throughout the lectures, there are reflections on where Western civilization finds its primary locus at any given moment - beginning in the ancient Near East and moving to Greece, then to Rome; exploring the shape and impact of large ancient empires, including the Persian, Alexander the Great's, and Rome's; then moving on to Western Europe, and witnessing Europe's gradual physical and cultural expansion, into finally the globalization of Western civilization with the Portuguese and Spanish voyages of exploration and discovery.

    In Sri Lanka, he conducts a clandestine interview with a terrified young woman escaped from a suicide-bomber training camp . . . he journeys, blindfolded, into the Colombian jungle to interview a psychotic drug lord who considers himself the successor to Che Guevara and fronts a bloodthirsty "guerilla" army . . . Lévy surreptitiously observes the nameless slaves working the diamond mines that fund an endless war in Angola . . . airdrops into a rebel stronghold in the blockaded Nuba mountains of the Sudan . . . and reports on the ongoing carnage in Burundi between Hutus and Tutsis. But Lévy is more than just a journalist: as France's leading philosopher, he follows the reports with a series of intensely personal and probing "reflections" considering how, in an enlightened, cultured, and well-informed society, these wars have acquired such a perverse "non-meaning." He considers war literature from Stendhal, Hemingway, Proust and others, and issues an excoriating response to those who have glorified it. He reconsiders his own background as a student revolutionary in Paris in May 1968, and as a 22-year-old war reporter in Bangladesh. And, in one of the book's most moving passages, he recounts his travels with Ahmad Massoud, the anti-Taliban Afghan leader assassinated hours before the September 11 attacks. Already a huge bestseller in Europe, WAR, EVIL, AND THE END OF HISTORY is the work of a scintillating intellect at the height of its powers. Bernard-Henri Lévy's previous book foresaw today's headlines about Pakistan's secret trading of nuclear technology and the nexus of terrorist groups behind the murder of Daniel Pearl. WAR, EVIL, AND THE END OF HISTORY is his brilliant foray into the next danger zones.

    A pro-faith attempt by a Muslim woman to present a comprehensive, female-inclusive reading of the Qur'an, the sacred Islamic text.

    This is incorrect, for at the very outset the movement was stigmatized as aberrant by the leading Sunni scholars of the day, because it rejected many of the traditional beliefs and practices of Sunni Islam and declared permissible warfare against all Muslims that disputed Wahhabi teachings. Nor can Wahhabism be regarded as a movement of “purification” or “renewal,” as the source of the genuinely revivalist movements that were underway at the time. Not until Saudi oil money was placed at the disposal of its propagandists did Wahhabism find an echo outside the Arabian Peninsula. The author discusses the rise of Wahhabism at the hands of Muhammad b. `Abd al-Wahhab, a native of Najd in the eastern part of the Arabian peninsula, the doctrines he elaborated to serve as the basis of the Wahhabi sect, and the alliance he concluded with the Saudi family, then rulers of the principality of al-Dir'iya. An early result of this union was a creeping conquest of the Arabian Peninsula, misnamed as jihad; it culminated in the sacking of Taif and the occupation of Mecca in 1803. This first Wahhabi occupation was short-lived but Wahhabism triumphed anew with the foundation of the Kingdom of Saudi Arabia in 1925. Among the extensions of Wahhabism beyond Arabia must be accounted the perverse and brutal regime of the Taliban in Afghanistan.

    It's different - Sufism brought to life through engaging stories, historical anecdotes, key facts and accessible description.The ancient parables, disciplines, quotations and distillations of wisdom that lie at its foundation.An orderly study programme for individuals, families, study groups schools and colleges.This book brings to life this spiritual and philosophical movement that has dramatically shaped and influenced world thinking today.

    Commentaries on the Ahadith have been added by Hafiz Salahuddin Yusuf of Pakistan who had originally executed them for the Urdu edition of this book. The English translation of the book and the - commentaries was performed by Dr. Muhammad Amin and Abu Usamah Al-Arabi bin Razduq who have performed their task with utmost care and profound interest.

    He explains how a range of thinkers have approached the subject -- including Anselm, Aquinas, Descartes, Leibniz, Hume, and Kant -- and also discusses how contemporary author now engage with the issues involved. Completely revised to cover the latest developments in the field, the new edition of this established textbook will prove the ideal introduction for all students of the philosophy of religion.

    He shows how the Gospel portraits of Jesus, historically seen, make sense. Borg takes into account all the recent developments in historical Jesus scholarship, as well as new theories on who Jesus was and how the Gospels reflect that.The original version of this book was published well before popular fascination with the historical Jesus. Now this new version takes advantage of all the research that has gone on since the 80s. The revisions establish it as Borg's big but popular book on Jesus.

    Karen L. King tells the story of the recovery of this remarkable gospel and offers a new translation. This brief narrative rejects Jesus' suffering and death as a path to eternal life and exposes the view that Mary Magdalene was a prostitute for what it is--a piece of theological fiction. The Gospel of Mary of Magdala offers a fascinating glimpse into the conflicts and controversies that shaped earliest Christianity.

    Willow Wilson—already an accomplished writer on modern religion and the Middle East at just twenty-seven—leaves her atheist parents in Denver to study at Boston University, she enrolls in an Islamic Studies course that leads to her shocking conversion to Islam and sends her on a fated journey across continents and into an uncertain future.She settles in Cairo where she teaches English and submerges herself in a culture based on her adopted religion. And then she meets Omar, a passionate young man with a mild resentment of the Western influences in his homeland. They fall in love, entering into a daring relationship that calls into question the very nature of family, belief, and tradition. Torn between the secular West and Muslim East, Willow records her intensely personal struggle to forge a “third culture” that might accommodate her own values without compromising the friends and family on both sides of the divide.