The underlying theme of the book is that the belief in a divine power, the Creator, is not in contradiction with the acceptance of scientific rationale.

    Racist America is a bold, thoughtful exploration of the ubiquity of race in contemporary life. From a black New Jersey dentist stopped by police more than 100 times for driving to work in an expensive car to the labourer who must defend his promotion against charges of undeserved affirmative action, Feagin lays bare the economic, ideologic, and political structure of American racism. In doing so he develops an antiracist theory rooted not only in the latest empirical data but also in the current reality of racism in the U.S.

    As she gets to know people who strongly oppose many of the ideas she famously champions, Russell Hochschild nevertheless finds common ground and quickly warms to the people she meets – among them a Tea Party activist whose town has been swallowed by a sinkhole caused by a drilling accident – people whose concerns are actually ones that all Americans share: the desire for community, the embrace of family, and hopes for their children. Strangers in Their Own Land goes beyond the commonplace liberal idea that these are people who have been duped into voting against their own interests. Instead, Russell Hochschild finds lives ripped apart by stagnant wages, a loss of home, an elusive American dream – and political choices and views that make sense in the context of their lives. Russell Hochschild draws on her expert knowledge of the sociology of emotion to help us understand what it feels like to live in "red" America. Along the way she finds answers to one of the crucial questions of contemporary American politics: why do the people who would seem to benefit most from "liberal" government intervention abhor the very idea?

    Based on a wealth of primary material, ranging from interviews to FBI reports, this book reconstructs the motivation and ideology of violent organizations active during the 1960s and 1970s. Varon conveys the intense passions of the era--the heat of moral purpose, the depth of Utopian longing, the sense of danger and despair, and the exhilaration over temporary triumphs. Varon's compelling interpretation of the logic and limits of dissent in democratic societies provides striking insights into the role of militancy in contemporary protest movements and has wide implications for the United States' current "war on terrorism."Varon explores Weatherman and RAF's strong similarities and the reasons why radicals in different settings developed a shared set of values, languages, and strategies. Addressing the relationship of historical memory to political action, Varon demonstrates how Germany's fascist past influenced the brutal and escalating nature of the West German conflict in the 60s and 70s, as well as the reasons why left-wing violence dropped sharply in the United States during the 1970s. Bringing the War Home is a fascinating account of why violence develops within social movements, how states can respond to radical dissent and forms of terror, how the rational and irrational can combine in political movements, and finally how moral outrage and militancy can play both constructive and destructive roles in efforts at social change.

    But more than a temperament, being positive, we are told, is the key to success and prosperity. In this utterly original take on the American frame of mind, Barbara Ehrenreich traces the strange career of our sunny outlook from its origins as a marginal nineteenth-century healing technique to its enshrinement as a dominant, almost mandatory, cultural attitude. Evangelical mega-churches preach the good news that you only have to want something to get it, because God wants to "prosper" you. The medical profession prescribes positive thinking for its presumed health benefits. Academia has made room for new departments of "positive psychology" and the "science of happiness." Nowhere, though, has bright-siding taken firmer root than within the business community, where, as Ehrenreich shows, the refusal even to consider negative outcomes—like mortgage defaults—contributed directly to the current economic crisis.With the myth-busting powers for which she is acclaimed, Ehrenreich exposes the downside of America’s penchant for positive thinking: On a personal level, it leads to self-blame and a morbid preoccupation with stamping out “negative” thoughts. On a national level, it’s brought us an era of irrational optimism resulting in disaster. This is Ehrenreich at her provocative best—poking holes in conventional wisdom and faux science, and ending with a call for existential clarity and courage.

    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.

    Since 9/11, terrorists in Pakistan have killed over 40,000—and counting. Often risking his life, Qasim Rashid journeys into the heart of that terrorism to unearth the untold story of those silenced by Taliban suicide bombings, secret police torture, and state sponsored religious persecution. Rashid exposes the horrifying truth about growing radicalism in Pakistan and its impact on Western security. But most importantly, Rashid uncovers the inspiring untold story of millions fighting back—and winning.

    His key role in the downfall of communism in Europe, as well as his apologies for the Catholic Church’s treatment of Jews and to victims of the Inquisition, racism, and religious wars, won him worldwide admiration. Yet his papacy has also been marked by what many perceive as misogyny, homophobia, and ecclesiastical tyranny. Some critics suggest that his perpetuation of the Church’s traditional hierarchical paternalism contributed to pedophiliac behavior in the priesthood and encouraged superiors to sweep the crimes under the carpet. The Pontiff in Winter brings John Paul’s complex, contradictory character into sharp focus. In a bold, highly original work, John Cornwell argues that John Paul’s mystical view of history and conviction that his mission has been divinely established are central to understanding his pontificate. Focusing on the period from the eve of the millennium to the present, Cornwell shows how John Paul’s increasing sense of providential rightness profoundly influenced his reactions to turbulence in the secular world and within the Church, including the 9/11 attacks, the pedophilia scandals in the United States, the clash between Islam and Christianity, the ongoing debates over the Church’s policies regarding women, homosexuals, abortion, AIDS, and other social issues, and much more. A close, trusted observer of the Vatican, Cornwell combines eyewitness reporting with information from the best sources in and outside the pope’s inner circle. Always respectful of John Paul’s prodigious spirit and unrelenting battles for human rights and religious freedom, Cornwell raises serious questions about a system that grants lifetime power to an individual vulnerable to the vicissitudes of aging and illness. The result is a moving, elegiac portrait of John Paul in the winter of his life and a thoughtful, incisive assessment of his legacy to the Church.

    Often asked by major publications to write on subjects related to Jewish culture—and increasingly in response to a recent wave of deadly antisemitic attacks—Horn was troubled to realize what all of these assignments had in common: she was being asked to write about dead Jews, never about living ones. In these essays, Horn reflects on subjects as far-flung as the international veneration of Anne Frank, the mythology that Jewish family names were changed at Ellis Island, the blockbuster traveling exhibition Auschwitz, the marketing of the Jewish history of Harbin, China, and the little-known life of the "righteous Gentile" Varian Fry. Throughout, she challenges us to confront the reasons why there might be so much fascination with Jewish deaths, and so little respect for Jewish lives unfolding in the present.Horn draws upon her travels, her research, and also her own family life—trying to explain Shakespeare’s Shylock to a curious ten-year-old, her anger when swastikas are drawn on desks in her children’s school, the profound perspective offered by traditional religious practice and study—to assert the vitality, complexity, and depth of Jewish life against an antisemitism that, far from being disarmed by the mantra of "Never forget," is on the rise. As Horn explores the (not so) shocking attacks on the American Jewish community in recent years, she reveals the subtler dehumanization built into the public piety that surrounds the Jewish past—making the radical argument that the benign reverence we give to past horrors is itself a profound affront to human dignity.

    In The First Muslim, Lesley Hazleton brings him vibrantly to life. Drawing on early eyewitness sources and on history, politics, religion, and psychology, she renders him as a man in full, in all his complexity and vitality.        Hazleton’s account follows the arc of Muhammad’s rise from powerlessness to power, from anonymity to renown, from insignificance to lasting significance. How did a child shunted to the margins end up revolutionizing his world? How did a merchant come to challenge the established order with a new vision of social justice? How did the pariah hounded out of Mecca turn exile into a new and victorious beginning? How did the outsider become the ultimate insider?        Impeccably researched and thrillingly readable, Hazleton’s narrative creates vivid insight into a man navigating between idealism and pragmatism, faith and politics, nonviolence and violence, rejection and acclaim. The First Muslim illuminates not only an immensely significant figure but his lastingly relevant legacy.

    The letter defends the strategy of nonviolent resistance to racism. It says that people have a moral responsibility to break unjust laws and to take direct action rather than waiting potentially forever for justice to come through the courts. Responding to being referred to as an "outsider," King writes, "Injustice anywhere is a threat to justice everywhere."

    . . . In Professor Rahman's view the intellectual and therefore the social development of Islam has been impeded and distorted by two interrelated errors. The first was committed by those who, in reading the Koran, failed to recognize the differences between general principles and specific responses to 'concrete and particular historical situations.' . . . This very rigidity gave rise to the second major error, that of the secularists. By teaching and interpreting the Koran in such a way as to admit of no change or development, the dogmatists had created a situation in which Muslim societies, faced with the imperative need to educate their people for life in the modern world, were forced to make a painful and self-defeating choice—either to abandon Koranic Islam, or to turn their backs on the modern world."—Bernard Lewis, New York Review of Books"In this work, Professor Fazlur Rahman presents a positively ambitious blueprint for the transformation of the intellectual tradition of Islam: theology, ethics, philosophy and jurisprudence. Over the voices advocating a return to Islam or the reestablishment of the Sharia, the guide for action, he astutely and soberly asks: What and which Islam? More importantly, how does one get to 'normative' Islam? The author counsels, and passionately demonstrates, that for Islam to be actually what Muslims claim it to be—comprehensive in scope and efficacious for every age and place—Muslim scholars and educationists must reevaluate their methodology and hermeneutics. In spelling out the necessary and sound methodology, he is at once courageous, serious and profound."—Wadi Z. Haddad, American-Arab Affairs

    An Introduction to Islam, Third Edition, provides students with a thorough and unified topical introduction to the global religious community of Islam. It places Islam within a cultural, political, social, and religious context and examines its connections with Judeo-Christian morals. The text's integration of the doctrinal and devotional elements of Islam enables students to see how Muslims think and live--engendering understanding and breaking down stereotypes. An Introduction to Islam, Third Edition also reviews pre-Islamic history so students can see how Islam developed historically.

    C. Grayling investigates why the institutions of representative democracy seem unable to sustain themselves against forces they were designed to manage, and why it matters. In each of five short chapters, he considers a moment in history in which the challenges we face today were first encountered, how they were overcome - or not - and with what consequences. With the advent of authoritarian leaders and the simultaneous rise of populism, representative democracy appears to be caught between a rock and a hard place, yet it is this space that it must occupy, argues Grayling, if a civilized society, that looks after all its people, is to flourish.

    One is of his youth in rural Mississippi and his devotion to his brother whose life ended in seeming tragedy. The other tells of his ordination at age 17 and gradual realization that civil rightsfor blacks, for women, for gays was an essential part of a ministry that has not yet ended.