The book burst upon the scene in the early seventies, and was swiftly acknowledged as a pioneering and prophetic approach to theology which famously made an option for the poor, placing the exploited, the alienated, and the economically wretched at the centre of a programme where "the oppressed and maimed and blind and lame" were prioritized at the expense of those who either maintained the status quo or who abused the structures of power for their own ends. This powerful, compassionate and radical book attracted criticism for daring to mix politics and religion in so explicit a manner, but was also welcomed by those who had the capacity to see that its agenda was nothing more nor less than to give "good news to the poor", and redeem God's people from bondage.

    And Man Creates God tells readers, for the first time, what religious feeling is really about, what it consists of, and how it originates. It is a beautifully written, very accessible book by an anthropologist who is highly respected on both sides of the Atlantic. As a scientific explanation for religious feeling, it is sure to arouse controversy.

    God in Search of Man combines scholarship with lucidity, reverence, and compassion as Dr. Heschel discusses not man's search for God but God's for man--the notion of a Chosen People, an idea which, he writes, "signifies not a quality inherent in the people but a relationship between the people and God." It is an extraordinary description of the nature of Biblical thought, and how that thought becomes faith.

    The culmination of a lifetime's thought, it espouses a commitment to Jesus's message of turning the other cheek. In a bold and original manner, Tolstoy shows his readers clearly why they must reject violence of any sort—even that sanctioned by the state or the church—and urges them to look within themselves to find the answers to questions of morality.In 1894, one of the first English translations of this book found its way into the hands of a young Gandhi. Inspired by its message of nonresistance to evil, the Mahatma declared it a source of "independent thinking, profound morality, and truthfulness." Much of this work's emotional and moral appeal lies in its emphasis on fair treatment of the poor and working class. Its view of Christianity, not as a mystic religion but as a workable philosophy originating from the words of a remarkable teacher, extends its appeal to secular and religious readers alike.

    Over the past two centuries or so, capitalism has undergone continual change - economic cycles that lurch from boom to bust - and has always emerged transformed and strengthened. Surveying this turbulent history, Paul Mason wonders whether today we are on the brink of a change so big, so profound, that this time capitalism itself, the immensely complex system by which entire societies function, has reached its limits and is changing into something wholly new.At the heart of this change is information technology: a revolution that, as Mason shows, has the potential to reshape utterly our familiar notions of work, production and value; and to destroy an economy based on markets and private ownership - in fact, he contends, it is already doing so. Almost unnoticed, in the niches and hollows of the market system, whole swathes of economic life are changing.. Goods and services that no longer respond to the dictates of neoliberalism are appearing, from parallel currencies and time banks, to cooperatives and self-managed online spaces. Vast numbers of people are changing their behaviour, discovering new forms of ownership, lending and doing business that are distinct from, and contrary to, the current system of state-backed corporate capitalism.In this groundbreaking book Mason shows how, from the ashes of the recent financial crisis, we have the chance to create a more socially just and sustainable global economy. Moving beyond capitalism, he shows, is no longer a utopian dream. This is the first time in human history in which, equipped with an understanding of what is happening around us, we can predict and shape, rather than simply react to, seismic change.

    Turner demonstrates how the analysis of ritual behavior and symbolism may be used as a key to understanding social structure and processes. He extends Van Gennep's notion of the "liminal phase" of rites of passage to a more general level, and applies it to gain understanding of a wide range of social phenomena. Once thought to be the "vestigial" organs of social conservatism, rituals are now seen as arenas in which social change may emerge and be absorbed into social practice.As Roger Abrahams writes in his foreword to the revised edition: "Turner argued from specific field data. His special eloquence resided in his ability to lay open a sub-Saharan African system of belief and practice in terms that took the reader beyond the exotic features of the group among whom he carried out his fieldwork, translating his experience into the terms of contemporary Western perceptions. Reflecting Turner's range of intellectual interests, the book emerged as exceptional and eccentric in many ways: yet it achieved its place within the intellectual world because it so successfully synthesized continental theory with the practices of ethnographic reports."

    Fisher searches for the traces of these lost futures in the work of David Peace, John Le Carré, Christopher Nolan, Joy Division, Burial and many others.

    It is a collection of religious and philosophic texts gathered and translated into Coptic by fourth-century Gnostic Christians and translated into English by dozens of highly reputable experts. First published in 1978, this is the revised 1988 edition supported by illuminating introductions to each document. The library itself is a diverse collection of texts that the Gnostics considered to be related to their heretical philosophy in some way. There are 45 separate titles, including a Coptic translation from the Greek of two well-known works: the Gospel of Thomas, attributed to Jesus' brother Judas, and Plato's Republic. The word gnosis is defined as "the immediate knowledge of spiritual truth." This doomed radical sect believed in being here now--withdrawing from the contamination of society and materiality--and that heaven is an internal state, not some place above the clouds. That this collection has resurfaced at this historical juncture is more than likely no coincidence.--P. Randall Cohan

    Newsweek called it “a stunning new study of ethics by one of the foremost moral philosophers in the English-speaking world.” Since that time, the book has been translated into more than fifteen foreign languages and has sold over one hundred thousand copies. Now, twenty-five years later, the University of Notre Dame Press is pleased to release the third edition of After Virtue, which includes a new prologue “After Virtue after a Quarter of a Century.” In this classic work, Alasdair MacIntyre examines the historical and conceptual roots of the idea of virtue, diagnoses the reasons for its absence in personal and public life, and offers a tentative proposal for its recovery. While the individual chapters are wide-ranging, once pieced together they comprise a penetrating and focused argument about the price of modernity. In the Third Edition prologue, MacIntyre revisits the central theses of the book and concludes that although he has learned a great deal and has supplemented and refined his theses and arguments in other works, he has “as yet found no reason for abandoning the major contentions” of this book. While he recognizes that his conception of human beings as virtuous or vicious needed not only a metaphysical but also a biological grounding, ultimately he remains “committed to the thesis that it is only from the standpoint of a very different tradition, one whose beliefs and presuppositions were articulated in their classical form by Aristotle, that we can understand both the genesis and the predicament of moral modernity.”

    When Walter Kaufmann wrote it in the immediate aftermath of World War II, most scholars outside Germany viewed Nietzsche as part madman, part proto-Nazi, and almost wholly unphilosophical. Kaufmann rehabilitated Nietzsche nearly single-handedly, presenting his works as one of the great achievements of Western philosophy.Responding to the powerful myths and countermyths that had sprung up around Nietzsche, Kaufmann offered a patient, evenhanded account of his life and works, and of the uses and abuses to which subsequent generations had put his ideas. Without ignoring or downplaying the ugliness of many of Nietzsche's proclamations, he set them in the context of his work as a whole and of the counterexamples yielded by a responsible reading of his books. More positively, he presented Nietzsche's ideas about power as one of the great accomplishments of modern philosophy, arguing that his conception of the will to power was not a crude apology for ruthless self-assertion but must be linked to Nietzsche's equally profound ideas about sublimation. He also presented Nietzsche as a pioneer of modern psychology and argued that a key to understanding his overall philosophy is to see it as a reaction against Christianity.Many scholars in the past half century have taken issue with some of Kaufmann's interpretations, but the book ranks as one of the most influential accounts ever written of any major Western thinker.

    In The King's Two Bodies, Kantorowicz traces the historical problem posed by the King's two bodies--the body politic and the body natural--back to the Middle Ages and demonstrates, by placing the concept in its proper setting of medieval thought and political theory, how the early-modern Western monarchies gradually began to develop a political theology.?The king's natural body has physical attributes, suffers, and dies, naturally, as do all humans; but the king's other body, the spiritual body, transcends the earthly and serves as a symbol of his office as majesty with the divine right to rule. The notion of the two bodies allowed for the continuity of monarchy even when the monarch died, as summed up in the formulation The king is dead. Long live the king.Bringing together liturgical works, images, and polemical material, The King's Two Bodies explores the long Christian past behind this political theology. It provides a subtle history of how commonwealths developed symbolic means for establishing their sovereignty and, with such means, began to establish early forms of the nation-state.Kantorowicz fled Nazi Germany in 1938, after refusing to sign a Nazi loyalty oath, and settled in the United States. While teaching at the University of California, Berkeley, he once again refused to sign an oath of allegiance, this one designed to identify Communist Party sympathizers. He was dismissed as a result of the controversy and moved to the Institute for Advanced Study in Princeton, where he remained for the rest of his life, and where he wrote The King's Two Bodies.

    "Living Religions" delves the traditional as well as the new religious movements. Looks at historical and contemporary beliefs, allowing the reader to see how different religions have unfolded throughout time. Contains expanded coverage of women in addition to religious background boxes on such people as Winona LaDuke, Dr. Karan Singh, Dalai Lama, Janice Perlman, Desmond Tutu, Farid Esack, and Baba Virsa Singh. For those with an interest in World Religions, or Comparative Religions, or for those seeking an introduction to religion.

    The book is divided into two parts, "The Mystic Fact" and "The Mystic Way." In the first part Underhill explores the theological, psychological, and philosophical underpinnings of mysticism from a historical perspective. In the second part Underhill examines the application of mysticism in one's life as a means for spiritual growth. Evelyn Underhill's Mysticism is both a fantastic introduction to the search for spirituality through mysticism and an almost encyclopedic examination of the subject.

    There is no question that innocents were slaughtered in the name of Allah and in the way of jihad, but do the terrorists’ actions actually reflect the religion of Islam? The answer to this question is more pressing than ever, as waves of Muslim refugees arrive in the West seeking shelter from the violent ideology of ISIS.Setting aside speculations and competing voices, what really is jihad? How are we to understand jihad in relation to our Muslim neighbors and friends? Why is there such a surge of Islamist terrorism in the world today, and how are we to respond?In Answering Jihad bestselling author Nabeel Qureshi (Seeking Allah, Finding Jesus) answers these questions from the perspective of a former Muslim who is deeply concerned for both his Muslim family and his American homeland.

    The author has now revised the original edition to clear up a number of difficulties he and others have found in the original book.Rawls aims to express an essential part of the common core of the democratic tradition - justice as fairness - and to provide an alternative to utilitarianism, which had dominated the Anglo-Saxon tradition of political thought since the nineteenth century. Rawls substitutes the ideal of the social contract as a more satisfactory account of the basic rights and liberties of citizens as free and equal persons. "Each person," writes Rawls, "possesses an inviolability founded on justice that even the welfare of society as a whole cannot override." Advancing the ideas of Rousseau, Kant, Emerson, and Lincoln, Rawls's theory is as powerful today as it was when first published.