The war on terror cannot be truly understood without investigating the legitimacy of modernity, the challenge that religion presents to modernization, the inescapable conflicts attending the emergence and expansion of modernity, and the post-colonial predicament from which Islamist reaction arises. Richard Dien Winfield illuminates the war on terror in light of these issues, presenting an anti-foundationalist justification of the rationality and freedom of modernity, while assessing how religion can stand in opposition to modernity and why Islam has been a privileged vehicle of anti-modern religious revolt. Winfield shows that the privatization that religion must undergo to be compatible with modern freedom involves no capitulation to relativism, but rather is a theological imperative on which the truth of religion depends. Exposing the limits of any purely secular modernization of Islam, Winfield shows how Islam can draw upon its core tradition to repudiate the oppression of Islamist reaction and become at home in the modern world.

Religions of Modernity challenges the social-scientific orthodoxy that, once unleashed, the modern forces of individualism, science and technology inevitably erode the sacred and evoke the profane. The book's chapters, some by established scholars, others by junior researchers, document instead in rich empirical detail how modernity relocates the sacred to the deeper layers of the self and the domain of digital technology. Rather than destroying the sacred tout court, then, the cultural logic of modernization spawns its own religious meanings, unacknowledged spiritualities and magical enchantments. The editors argue in the introductory chapter that the classical theoretical accounts of modernity by Max Weber, Emile Durkheim and others already hinted at the future emergence of these religions of modernity

In a sweeping reconsideration of the relation between religion and modernity, Jose Casanova surveys the roles that religions may play in the public sphere of modern societies. During the 1980s, religious traditions around the world, from Islamic fundamentalism to Catholic liberation theology, began making their way, often forcefully, out of the private sphere and into public life, causing the "deprivatization" of religion in contemporary life. No longer content merely to administer pastoral care to individual souls, religious institutions are challenging dominant political and social forces, raising questions about the claims of entities such as nations and markets to be "value neutral", and straining the traditional connections of private and public morality. Casanova looks at five cases from two religious traditions (Catholicism and Protestantism) in four countries (Spain, Poland, Brazil, and the United States). These cases challenge postwar—and indeed post-Enlightenment—assumptions about the role of modernity and secularization in religious movements throughout the world. This book expands our understanding of the increasingly significant role religion plays in the ongoing construction of the modern world.

A new Catholic Church is emerging in the West, one that is very different from the Church before 1960. This book describes the new Church-in-the-making - its new position in society, its new structuring and workings, and its new frame of mind. The book also looks in a prospective way at some basic issues the Church has to deal with, such as imagining the Church in advanced modernity, attracting both youth and adults, rebuilding local communities, refashioning liturgy, and rethinking pastoral guidance. The book is the result of an interdisciplinary endeavor by philosophers, sociologists, and theologians. (Series: Tilburg Theological Studies / Tilburger Theologische Studien - Vol. 5)

Religion is a racialized category, even when race is not explicitly mentioned. In Modern Religion, Modern Race Theodore Vial argues that because the categories of religion and race are rooted in the post-Enlightenment project of reimagining what it means to be human, we cannot simply will ourselves to stop using them. Only by acknowledging that religion is already racialized can we begin to understand how the two concepts are intertwined and how they operate in our modern world. It has become common to argue that the category religion is not universal, or even very old, but is a product of Europe's Enlightenment modernization. Equally common is the argument that religion is not an innocent category of analysis, but is implicated in colonial regimes of control and as such plays a role in Europe's process of identity construction of itself and of non-European "others." Current debates about race follow an eerily similar trajectory: race is not an ancient but a modern construction. It is part of the project of colonialism, and race discourse forms one of the cornerstones of modern European identity-making. Why can't we stop using them, or re-construct them in less toxic ways? By examining the theories of Kant, Herder, and Schleiermacher, among others, Vial uncovers co-constitutive nature of race and religion, describes how they became building blocks of the modern world, and shows how the two concepts continue to be used today to form identity and to make sense of the world. He shows that while we disdain the racist language of some of the founders of religious studies, the continued influence of the modern worldview they helped create leads us, often unwittingly, to reiterate many of the same distinctions and hierarchies. Although it may not be time to abandon the very category of religion, with all its attendant baggage, Modern Religion, Modern Race calls for us to examine that baggage critically, and to be fully conscious of the ways in which religion always carries with it dangerous ideas of race.

An Introduction to the Sociology of Religion provides an overview of sociological theories of contemporary religious life. Some chapters are organized according to topic. Others offer brief presentations of classical and contemporary sociologists from Karl Marx to Zygmunt Bauman and their perspectives on social life, including religion. Throughout the book, illustrations and examples are taken from several religious traditions.

Tracing the emergence of 'Religious Internationals' as a distinctive new phenomenon in world history, this book transforms our understanding of the role of religion in our modern world. Through in-depth studies comparing the experiences of Buddhists, Christians, Hindus, Jews and Muslims, leading experts shed new light on 'global civil society'.

During the 20th century, Italy experienced some regrettable political developments. It was the first European nation after World War I in which a mass militia-party of revolutionary nationalism achieved power and abolished parliamentary democracy with the goal of building a totalitarian state. It was also the first in Europe to institutionalize the sacralization of politics and to celebrate officially the cult of the leader as a demi-God. These achievements were not accidents. Since the beginning of the 20th century, Italian nationalist movements, from the national radicalism of La Voce to futurist nationalism and fascism, fostered one of the strongest waves of European right-wing radicalism. The confrontation between nationalism and modernity is one of the main keys to understanding to the permutations of Italian radical nationalism from modernist avant-gardes up to the fascist regime. This book analyzes the ideological undercurrents and cultural myths that unite all these movements. Looking at Italian nationalism from its risorgimento roots to the neo-fascist heritage, Gentile considers the relationship between myth and organization in the making of the fascist state, the role of the party, the liturgy of mass politics in Italy, the fascist organizations abroad, and the attitude of fascist culture toward the United States.

"It would be possible to argue," writes William Nicholls, "that the pivotal subject of debate among theologians for the past two hundred years has been the relationship between modernity and the Christian tradition." What is modernity—a philosophical outlook or a set of ideas? What is modernization —a social process? Is modernity the same as secularity, as many theologians and sociologists in the West believe? Is the impact of modernity weakening religious traditions? Are the responses of non-Western religious traditions to modernity similar to Western ones, or are they distinctive, indigenous adaptations to the same world-wide development. These are the kinds of concerns the interdisciplinary group of scholars addresses in this volume. Contributors include Moshe Amon ("Utopias and Counter-Utopias"), Alan Davies ("The Rise o Racism in the Nineteenth Century: Symptom of Modernity"), Robert Ellwood, Jr. ("Modern Religion as Folk Religion"), Irving Hexham ("Modernity or Reaction in South Africa: The Case of Afrikaner Religion"), Shotaro Iida ("Japanese New Religions"), Shelia McDonough ("modernity in Islamic Persepctive"), William Nicholls ("Immanent Transcendence: Spirituality in a Scientific and Critical Age"), K. Dad Prithipaul ("Modernity and Religious Studies"), Tom Sinclair-Faulkner ("Caution: Moralists at Work"), Huston Smith ("Can Modernity Accommodate Transcendence?"), and John Wilson ("Modernity and Religion: A Problem of Perspective").

Ayad Akhtar, the American Nation, and Its Others After 9/11: Homeland Insecurity examines playwright and novelist Ayad Akhtar’s contributions to multiple genres including film and theatre. This book situates Akhtar’s oeuvre within the social and political context of post-9/11 American culture, marked by the creation of the Homeland Security State and the racialization of Muslims, Arabs, and South Asians. It departs from many traditional studies of 9/11 literature by challenging the binary of victim and perpetrator and examining the continuing impact of the event on questions of American nationalism and belonging. Tracing a literary genealogy for Akhtar, it explores a broad range of issues represented in Akhtar’s works such as globalization, the decline of American industry, terrorism, torture, generational conflicts, interracial love, gender and violence, the conflict between secular and religious values—all issues which affect American nationalism both within and outside the nation’s borders, and shape the lives of South Asian American Muslims. Employing the lenses of trauma studies, transnational feminism, postcolonial theory, and performance studies, this book is attentive to the controversial reception of Akhtar’s works and the paucity of authentic representation of Muslim Americans. It combines literary interpretations of Akhtar’s works with sociological analysis of post-9/11 racial formation, a personal interview with Akhtar, and observations of plays and post-play discussions.