The contemporary theologian Hans Küng has asked if the "death of God," proclaimed by Nietzsche as the event of modernity, was inevitable. Did the empowering of new forms of rationality in Western culture beginning around 1500 lead necessarily to the reduction or privatization of faith? In Dialogues between Faith and Reason, John H. Smith traces a major line in the history of theology and the philosophy of religion down the "slippery slope" of secularization—from Luther and Erasmus, through Idealism, to Nietzsche, Heidegger, and contemporary theory such as that of Derrida, Habermas, Vattimo, and Asad. At the same time, Smith points to the persistence of a tradition that grew out of the Reformation and continues in the mostly Protestant philosophical reflection on whether and how faith can be justified by reason. In this accessible and vigorously argued book, Smith posits that faith and reason have long been locked in mutual engagement in which they productively challenge each other as partners in an ongoing "dialogue." Smith is struck by the fact that although in the secularized West the death of God is said to be fundamental to the modern condition, our current post-modernity is often characterized as a "postsecular" time. For Smith, this means not only that we are experiencing a broad-based "return of religion" but also, and more important for his argument, that we are now able to recognize the role of religion within the history of modernity. Emphasizing that, thanks to the logos located "in the beginning," the death of God is part of the inner logic of the Christian tradition, he argues that this same strand of reasoning also ensures that God will always "return" (often in new forms). In Smith's view, rational reflection on God has both undermined and justified faith, while faith has rejected and relied on rational argument. Neither a defense of atheism nor a call to belief, his book explores the long history of their interaction in modern religious and philosophical thought.

What the Victorian history of self-help reveals about the myth of individualism. Stories of hardworking characters who lift themselves from rags to riches abound in the Victorian era. From the popularity of such stories, it is clear that the Victorians valorized personal ambition in ways that previous generations had not. In Material Ambitions, Rebecca Richardson explores this phenomenon in light of the under-studied reception history of Samuel Smiles's 1859 publication, Self-Help: With Illustrations of Character, Conduct, and Perseverance. A compilation of vignettes about captains of industry, artists, and inventors who persevered through failure and worked tirelessly to achieve success in their respective fields, Self-Help links individual ambition to the growth of the nation. Contextualizing Smiles's work in a tradition of Renaissance self-fashioning, eighteenth-century advice books, and inspirational biography, Richardson argues that the burgeoning self-help genre of the Victorian era offered a narrative structure that linked individual success with collective success in a one-to-one relationship. Advocating for a broader cultural account of the ambitious hero narrative, Richardson argues that reading these biographies and self-help texts alongside fictional accounts of driven people complicates the morality tale that writers like Smiles took pains to invoke. In chapters featuring the works of Harriet Martineau, Dinah Craik, Thackeray, Trollope, and Miles Franklin, Richardson demonstrates that Victorian fiction dramatized ambition by suggesting where it runs up against the limits of an individual's energy and ability, where it turns into competition, or where it risks upsetting a socio-ecological system of finite resources. The upward mobility plots of John Halifax, Gentleman or Vanity Fair suggest the dangers of zero-sum thinking, particularly evidenced by contemporary preoccupations with Malthusian and Darwinian discourses. Intertwining the methodologies of disability studies and ecocriticism, Material Ambitions persuasively unmasks the longstanding myth that ambitious individualism can overcome disadvantageous systematic and structural conditions.

In this thought-provoking study, Ali Mirsepassi explores the concept of modernity, exposing the Eurocentric prejudices and hostility to non-Western culture that have characterized its development. Focusing on the Iranian experience of modernity, he charts its political and intellectual history and develops a new interpretation of Islamic Fundamentalism through the detailed analysis of the ideas of key Islamic intellectuals. The author argues that the Iranian Revolution was not a simple clash between modernity and tradition but an attempt to accommodate modernity within a sense of authentic Islamic identity, culture and historical experience. He concludes by assessing the future of secularism and democracy in the Middle East in general, and in Iran in particular. A significant contribution to the literature on modernity, social change and Islamic Studies, this book will be essential reading for scholars and students of social theory and change, Middle Eastern Studies, Cultural Studies and many related areas.

Americans have long appealed to images of free competition in calling for free enterprise, freedom of contract, free labor, free trade, and free speech. This imagery has retained its appeal in myriad aspects of public policy--for example, Senator Sherman's Anti-Trust Act of 1890, Justice Holmes's metaphorical marketplace of ideas, and President Reagan's rhetoric of deregulation. In Competition Policy in America, 1888-1992, Rudolph Peritz explores the durability of free competition imagery by tracing its influences on public policy. Looking at congressional debates and hearings, administrative agency activities, court opinions, arguments of counsel, and economic, legal, and political scholarship, he finds that free competition has actually evoked two different visions--freedom not only from oppressive government, but also from private economic power. He shows how the discourse of free competition has mediated between commitments to individual liberty and rough equality--themselves unstable over time. This rhetorical approach allows us to understand, for example, that the Reagan and Carter programs of deregulation, both inspired by the rhetoric of free competition, were driven by fundamentally different visions of political economy. Peritz's historical inquiry into competition policy as a series of government directives, inspired by two complex yet distinct and sometimes contradictory visions of free competition, provides an indispensable framework for understanding modern political economy-- whether political campaign finance reform, corporate takeover regulation, or current attitudes toward the New Deal Legacy. Competition Policy in America will be of great interest to lawyers, historians, economists, sociologists, and policy makers in both government and business.