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How Fear Works: Culture of Fear in the Twenty-First Century
by Professor Frank FurediIn 1997, Frank Furedi published a book called Culture of Fear. It was widely acclaimed as perceptive and prophetic. Now Furedi returns to his original theme, as most of what he predicted has come true. In How Fear Works, Furedi seeks to explain two interrelated themes: why has fear acquired such a morally commanding status in society today and how has the way we fear today changed from the way that it was experienced in the past? Furedi argues that one of the main drivers of the culture of fear is unravelling of moral authority. Fear appears to provide a provisional solution to moral uncertainty and is for that reason embraced by a variety of interests, parties and individuals. Furedi predicts that until society finds a more positive orientation towards uncertainty the politicisation of fear will flourish. Society is continually bombarded with the message that the threats it faces are incalculable and cannot be managed or contained. The ascendancy of this outlook has been paralleled by the cultivation of helplessness and passivity – all this has heightened people's sense of powerlessness and anxiety. As a consequence we are constantly searching for new forms of security, both physical and ontological. What are the drivers of fear, what is the role of the media in its promotion, and who actually benefits from this culture of fear? These are some of the issues Furedi tackles to explain the current predicament. He believes that through understanding how fear works, we can encourage attitudes that will help bring about a less fearful future.
How God Becomes Real: Kindling the Presence of Invisible Others
by T.M. LuhrmannThe hard work required to make God real, how it changes the people who do it, and why it helps explain the enduring power of faithHow do gods and spirits come to feel vividly real to people—as if they were standing right next to them? Humans tend to see supernatural agents everywhere, as the cognitive science of religion has shown. But it isn’t easy to maintain a sense that there are invisible spirits who care about you. In How God Becomes Real, acclaimed anthropologist and scholar of religion T. M. Luhrmann argues that people must work incredibly hard to make gods real and that this effort—by changing the people who do it and giving them the benefits they seek from invisible others—helps to explain the enduring power of faith.Drawing on ethnographic studies of evangelical Christians, pagans, magicians, Zoroastrians, Black Catholics, Santeria initiates, and newly orthodox Jews, Luhrmann notes that none of these people behave as if gods and spirits are simply there. Rather, these worshippers make strenuous efforts to create a world in which invisible others matter and can become intensely present and real. The faithful accomplish this through detailed stories, absorption, the cultivation of inner senses, belief in a porous mind, strong sensory experiences, prayer, and other practices. Along the way, Luhrmann shows why faith is harder than belief, why prayer is a metacognitive activity like therapy, why becoming religious is like getting engrossed in a book, and much more.A fascinating account of why religious practices are more powerful than religious beliefs, How God Becomes Real suggests that faith is resilient not because it provides intuitions about gods and spirits—but because it changes the faithful in profound ways.
How Great is Our God: Classic Writings from History's Greatest Christian Thinkers in Contempory Language
by Worthy BooksIn a pluralistic culture with competing beliefs and values, there is a desire to get back to basics-the classic expressions of the Christian faith. This 365-day devotional introduces readers to the minds and hearts of many of the most influential thinkers in church history. Each reading, modernized for today's audience, takes readers through two millennium of riches-from the early church fathers through the Medieval thinkers and the great councils, and on into the Reformation, the Renaissance, and the birth of the modern mind. An elegant edition for the nightstand, the desktop, or the coffee table, How Great Is Our God is one part historical tour, one part devotional, one part guide for living, and one part gift book. It will appeal to every Christian who wants to hear the hearts and discover the classic voices of Christianity through the ages.
How Hysterical: Identification and Resistance in the Bible and Film (Religion/Culture/Critique)
by E. RunionsHow Hysterical reads scenes from the films Light It Up , Three Kings , Remember the Titans , Paris is Burning , Boys Don't Cry , and Magnolia alongside biblical texts from Numbers , Exodus , Isaiah , Micah , Ezekiel and Revelation . An innovation in studies on Bible and film, How Hysterical is less centred on direct citation of the Bible in film than on analyses of hypostasized biblical influence in culture. Here, through accessible engagement with feminist, queer, post-colonial and ideological critical theories, Runions discusses the processes by which biblical and filmic texts can both bolster and disrupt identifications with the norms that drive politics and culture.
How Jesus Became Christian: The Early Christians And The Transformation Of A Jewish Teacher Into The Son Of God
by Barrie WilsonHow the early Christians rewrote history, turning a Jewish teacher and messiah into a 'Christian' man-deity, bringing eternal life to all who believeWe often forget the undeniable fact that Jesus was Jewish. He lived and died a Jew, teaching the religion of his forbears and living by the Torah. After his death there was a 'Jesus movement' led by Jesus' brother James in Jerusalem and a 'Christ movement' led by Paul (who never met Jesus) in the Diaspora. The Christ movement deliberately sought to replace and destroy the Jesus movement.The battles of the Jewish community against the Romans, and the chaos after the destruction of the Temple in Jerusalem in AD 70, helped Paul and his party to seduce Jesus' followers away from the strictures of Judaism. Having killed off the historical Jesus, the new Christians turned the religion away from a traditional emphasis on behaviour into the most successful personality cult in recorded history.
How Judaism Became a Religion: An Introduction to Modern Jewish Thought
by Leora BatnitzkyIs Judaism a religion, a culture, a nationality--or a mixture of all of these? In How Judaism Became a Religion, Leora Batnitzky boldly argues that this question more than any other has driven modern Jewish thought since the eighteenth century. This wide-ranging and lucid introduction tells the story of how Judaism came to be defined as a religion in the modern period--and why Jewish thinkers have fought as well as championed this idea. Ever since the Enlightenment, Jewish thinkers have debated whether and how Judaism--largely a religion of practice and public adherence to law--can fit into a modern, Protestant conception of religion as an individual and private matter of belief or faith. Batnitzky makes the novel argument that it is this clash between the modern category of religion and Judaism that is responsible for much of the creative tension in modern Jewish thought. Tracing how the idea of Jewish religion has been defended and resisted from the eighteenth century to today, the book discusses many of the major Jewish thinkers of the past three centuries, including Moses Mendelssohn, Abraham Geiger, Hermann Cohen, Martin Buber, Zvi Yehuda Kook, Theodor Herzl, and Mordecai Kaplan. At the same time, it tells the story of modern orthodoxy, the German-Jewish renaissance, Jewish religion after the Holocaust, the emergence of the Jewish individual, the birth of Jewish nationalism, and Jewish religion in America. More than an introduction, How Judaism Became a Religion presents a compelling new perspective on the history of modern Jewish thought.
How Judaism Became a Religion: An Introduction to Modern Jewish Thought
by Leora BatnitzkyIs Judaism a religion, a culture, a nationality--or a mixture of all of these? In How Judaism Became a Religion, Leora Batnitzky boldly argues that this question more than any other has driven modern Jewish thought since the eighteenth century. This wide-ranging and lucid introduction tells the story of how Judaism came to be defined as a religion in the modern period--and why Jewish thinkers have fought as well as championed this idea. Ever since the Enlightenment, Jewish thinkers have debated whether and how Judaism--largely a religion of practice and public adherence to law--can fit into a modern, Protestant conception of religion as an individual and private matter of belief or faith. Batnitzky makes the novel argument that it is this clash between the modern category of religion and Judaism that is responsible for much of the creative tension in modern Jewish thought. Tracing how the idea of Jewish religion has been defended and resisted from the eighteenth century to today, the book discusses many of the major Jewish thinkers of the past three centuries, including Moses Mendelssohn, Abraham Geiger, Hermann Cohen, Martin Buber, Zvi Yehuda Kook, Theodor Herzl, and Mordecai Kaplan. At the same time, it tells the story of modern orthodoxy, the German-Jewish renaissance, Jewish religion after the Holocaust, the emergence of the Jewish individual, the birth of Jewish nationalism, and Jewish religion in America. More than an introduction, How Judaism Became a Religion presents a compelling new perspective on the history of modern Jewish thought.
How Lifeworlds Work: Emotionality, Sociality, and the Ambiguity of Being
by Michael JacksonMichael Jackson has spent much of his career elaborating his rich conception of lifeworlds, mining his ethnographic and personal experience for insights into how our subjective and social lives are mutually constituted. In How Lifeworlds Work, Jackson draws on years of ethnographic fieldwork in West Africa to highlight the dynamic quality of human relationships and reinvigorate the study of kinship and ritual. How, he asks, do we manage the perpetual process of accommodation between social norms and personal emotions, impulses, and desires? How are these two dimensions of lived reality joined, and how are the dual imperatives of individual expression and collective viability managed? Drawing on the pragmatist tradition, psychology, and phenomenology, Jackson offers an unforgettable, beautifully written account of how we make, unmake, and remake, our lifeworlds.
How Lifeworlds Work: Emotionality, Sociality, and the Ambiguity of Being
by Michael JacksonMichael Jackson has spent much of his career elaborating his rich conception of lifeworlds, mining his ethnographic and personal experience for insights into how our subjective and social lives are mutually constituted. In How Lifeworlds Work, Jackson draws on years of ethnographic fieldwork in West Africa to highlight the dynamic quality of human relationships and reinvigorate the study of kinship and ritual. How, he asks, do we manage the perpetual process of accommodation between social norms and personal emotions, impulses, and desires? How are these two dimensions of lived reality joined, and how are the dual imperatives of individual expression and collective viability managed? Drawing on the pragmatist tradition, psychology, and phenomenology, Jackson offers an unforgettable, beautifully written account of how we make, unmake, and remake, our lifeworlds.
How Lifeworlds Work: Emotionality, Sociality, and the Ambiguity of Being
by Michael JacksonMichael Jackson has spent much of his career elaborating his rich conception of lifeworlds, mining his ethnographic and personal experience for insights into how our subjective and social lives are mutually constituted. In How Lifeworlds Work, Jackson draws on years of ethnographic fieldwork in West Africa to highlight the dynamic quality of human relationships and reinvigorate the study of kinship and ritual. How, he asks, do we manage the perpetual process of accommodation between social norms and personal emotions, impulses, and desires? How are these two dimensions of lived reality joined, and how are the dual imperatives of individual expression and collective viability managed? Drawing on the pragmatist tradition, psychology, and phenomenology, Jackson offers an unforgettable, beautifully written account of how we make, unmake, and remake, our lifeworlds.
How Lifeworlds Work: Emotionality, Sociality, and the Ambiguity of Being
by Michael JacksonMichael Jackson has spent much of his career elaborating his rich conception of lifeworlds, mining his ethnographic and personal experience for insights into how our subjective and social lives are mutually constituted. In How Lifeworlds Work, Jackson draws on years of ethnographic fieldwork in West Africa to highlight the dynamic quality of human relationships and reinvigorate the study of kinship and ritual. How, he asks, do we manage the perpetual process of accommodation between social norms and personal emotions, impulses, and desires? How are these two dimensions of lived reality joined, and how are the dual imperatives of individual expression and collective viability managed? Drawing on the pragmatist tradition, psychology, and phenomenology, Jackson offers an unforgettable, beautifully written account of how we make, unmake, and remake, our lifeworlds.
How Lifeworlds Work: Emotionality, Sociality, and the Ambiguity of Being
by Michael JacksonMichael Jackson has spent much of his career elaborating his rich conception of lifeworlds, mining his ethnographic and personal experience for insights into how our subjective and social lives are mutually constituted. In How Lifeworlds Work, Jackson draws on years of ethnographic fieldwork in West Africa to highlight the dynamic quality of human relationships and reinvigorate the study of kinship and ritual. How, he asks, do we manage the perpetual process of accommodation between social norms and personal emotions, impulses, and desires? How are these two dimensions of lived reality joined, and how are the dual imperatives of individual expression and collective viability managed? Drawing on the pragmatist tradition, psychology, and phenomenology, Jackson offers an unforgettable, beautifully written account of how we make, unmake, and remake, our lifeworlds.
How Lifeworlds Work: Emotionality, Sociality, and the Ambiguity of Being
by Michael JacksonMichael Jackson has spent much of his career elaborating his rich conception of lifeworlds, mining his ethnographic and personal experience for insights into how our subjective and social lives are mutually constituted. In How Lifeworlds Work, Jackson draws on years of ethnographic fieldwork in West Africa to highlight the dynamic quality of human relationships and reinvigorate the study of kinship and ritual. How, he asks, do we manage the perpetual process of accommodation between social norms and personal emotions, impulses, and desires? How are these two dimensions of lived reality joined, and how are the dual imperatives of individual expression and collective viability managed? Drawing on the pragmatist tradition, psychology, and phenomenology, Jackson offers an unforgettable, beautifully written account of how we make, unmake, and remake, our lifeworlds.
How Long This Road: Race, Religion, and the Legacy of C. Eric Lincoln (Black Religion/Womanist Thought/Social Justice)
by Dwight N. Hopkins A. Pollard L. Whelchel Linda E. ThomasIn light of the recent death of C. Eric Lincoln, the renowned theorist of race and religion, scholars came together and created this compelling collection that represents twenty years of critical intellectual reflection in Lincoln's honor. "How Long this Road" is a social study of African American religious patterns and dynamics. C. Eric Lincoln's principle concern with the racial factor in American social and religious life expands in these pages to include such correlative factors as gender, the African Diaspora, and social class. "How Long this Road" is an impressive work that is bound to become a classic in religion and sociology courses, church studies and African American studies.
How Much Religion is Good for Us?: If Religion Were a Game
by Thorsten Botz-BornsteinHow Much Religion is Good for Us? is a provocative book which examines parallels between play and religion from a philosophical, theological, and anthropological perspective.Understanding “religion as a game” in the context of secular culture, it explores the “playful” patterning of spiritual and religious belief in modern societies. Drawing on the Nietzschean concept of a dead but powerful God, the book depicts modern civilizations as players treading a secular age in which the spirit of religion unconsciously survives. It argues that the spirit of religion is preserved in cultures in the form of a spiritual game, distilling moral precepts and imperatives much like poetry and works of art do. Comparative in scope, it references Christianity, Buddhism, Islam, Sufism, and Daoism.This interdisciplinary volume is an outstanding resource for students and scholars of Religious Studies, Islamic Studies, Cultural Studies, Philosophy, and Anthropology.
How Much Religion is Good for Us?: If Religion Were a Game
by Thorsten Botz-BornsteinHow Much Religion is Good for Us? is a provocative book which examines parallels between play and religion from a philosophical, theological, and anthropological perspective.Understanding “religion as a game” in the context of secular culture, it explores the “playful” patterning of spiritual and religious belief in modern societies. Drawing on the Nietzschean concept of a dead but powerful God, the book depicts modern civilizations as players treading a secular age in which the spirit of religion unconsciously survives. It argues that the spirit of religion is preserved in cultures in the form of a spiritual game, distilling moral precepts and imperatives much like poetry and works of art do. Comparative in scope, it references Christianity, Buddhism, Islam, Sufism, and Daoism.This interdisciplinary volume is an outstanding resource for students and scholars of Religious Studies, Islamic Studies, Cultural Studies, Philosophy, and Anthropology.
How Postmodernism Explains Football and Football Explains Postmodernism: The Billy Clyde Conundrum
by Robert KerrAmerican football and postmodernist theory are both objects of popular and scholarly interest that reveal remarkable sociological insights. Analysis of media-driven commercial football documents how narratives of sportsmanship/brutality, heroism/antiheroism, athleticism/self-indulgence, honor/chicanery, and chivalry/sexism compete and thrive.
How Religion Evolved: And Why It Endures (Pelican Books)
by Robin DunbarWhen did humans develop spiritual thought? What is religion's evolutionary purpose? And in our increasingly secular world, why has it endured?Every society in the history of humanity has lived with religion. In How Religion Evolved, evolutionary psychologist Professor Robin Dunbar tracks its origins back to what he terms the 'mystical stance' - the aspect of human psychology that predisposes us to believe in a transcendent world, and which makes an encounter with the spiritual possible. As he explores world religions and their many derivatives, as well as religions of experience practised by hunter-gatherer societies since time immemorial, Dunbar argues that this instinct is not a peculiar human quirk, an aberration on our otherwise efficient evolutionary journey. Rather, religion confers an advantage: it can benefit our individual health and wellbeing, but, more importantly, it fosters social bonding at large scale, helping hold fractious societies together. Dunbar suggests these dimensions might provide the basis for an overarching theory for why and how humans are religious, and so help unify the myriad strands that currently populate this field.Drawing on path-breaking research, clinical case studies and fieldwork from around the globe, as well as stories of charismatic cult leaders, mysterious sects and lost faiths, How Religion Evolved offers a fascinating and far-reaching analysis of this quintessentially human impulse - to believe.
How Religion Evolved: Explaining the Living Dead, Talking Idols, and Mesmerizing Monuments
by Brian McVeighWhy did many religious leaders—Moses, Old Testament prophets, Zoroaster—claim they heard divine voices? Why do ancient civilizations exhibit key similarities, e.g., the "living dead" (treating the dead as if they were still alive); "speaking idols" (care and feeding of effigies); monumental mortuary architecture and "houses of gods" (pyramids, ziggurats, temples)? How do we explain strange behaviour such as spirit possession, speaking in tongues, channelling, hypnosis, and schizophrenic hallucinations? Are these lingering vestiges of an older mentality?Brian J. McVeigh answers these riddles by updating "bicameralism." First proposed by the psychologist Julian Jaynes, this theory postulates that an earlier mentality existed: a "human" (the brain's left hemisphere) heard voices of "gods" or "ancestors" (the brain's right hemisphere). Therefore, ancient religious texts reporting divine voices were recounting of audio-visual hallucinations—a method of social control when early populations expanded. As growing political economic complexity destabilized god-governed states in the late second millennium BCE, divine voices became inadequate.Eventually, humans had to culturally acquire new cognitive skills (modern religions) to accommodate increasing social pressures: selves replaced the gods and history witnessed an "inward turn." This psychological interiorization of spiritual experience laid the foundations for the world's great religions and philosophies that arose in India, China, Greece, and the Middle East in the middle of the first millennium BCE.
How Religion Evolved: Explaining the Living Dead, Talking Idols, and Mesmerizing Monuments
by Brian McVeighWhy did many religious leaders—Moses, Old Testament prophets, Zoroaster—claim they heard divine voices? Why do ancient civilizations exhibit key similarities, e.g., the "living dead" (treating the dead as if they were still alive); "speaking idols" (care and feeding of effigies); monumental mortuary architecture and "houses of gods" (pyramids, ziggurats, temples)? How do we explain strange behaviour such as spirit possession, speaking in tongues, channelling, hypnosis, and schizophrenic hallucinations? Are these lingering vestiges of an older mentality?Brian J. McVeigh answers these riddles by updating "bicameralism." First proposed by the psychologist Julian Jaynes, this theory postulates that an earlier mentality existed: a "human" (the brain's left hemisphere) heard voices of "gods" or "ancestors" (the brain's right hemisphere). Therefore, ancient religious texts reporting divine voices were recounting of audio-visual hallucinations—a method of social control when early populations expanded. As growing political economic complexity destabilized god-governed states in the late second millennium BCE, divine voices became inadequate.Eventually, humans had to culturally acquire new cognitive skills (modern religions) to accommodate increasing social pressures: selves replaced the gods and history witnessed an "inward turn." This psychological interiorization of spiritual experience laid the foundations for the world's great religions and philosophies that arose in India, China, Greece, and the Middle East in the middle of the first millennium BCE.
How Repentance Became Biblical: Judaism, Christianity, and the Interpretation of Scripture
by David A. LambertWinner of the AAR's 2016 Award for Excellence in the Study of Religion: Textual Studies How Repentance Became Biblical tells the story of repentance as a concept. Many today, in both secular and religious contexts, assume it to be a natural and inevitable component of our lives. But, where did it originate? How did it become so prominent within Western religious traditions and, by extension, contemporary culture? What purposes does it serve? The book identifies repentance as a product of the Hellenistic period, where it was taken up within emerging forms of Judaism and Christianity as a mode of subjective control. It argues that, along with the rise of repentance, a series of interpretive practices, many of which remain in effect to this day, was put into place whereby repentance is read into the Bible and the Bible, especially the Hebrew Bible, or Old Testament, comes to be seen as repentance's source. Ancient Israelite rituals, such as fasting, prayer, and confession, all of which are incorporated later on within various religious communities as forms of penitential discipline, are understood as external signs of internal remorse. Hebrew terms and phrases, such as the prophetic injunction to "return to YHWH," are read as ancient representations of the concept, repentance. Prophetic literature as a whole is seen as serving a pedagogical purpose, as aiming at the reformation of Israel as a nation. Furthermore, it is assumed that, on the basis of the Bible, sectarians living in the late Second Temple period, from the Dead Sea sect to the early Jesus movement, believed that their redemption depended upon their repentance. In fact, the penitential framework within which the Bible is interpreted tells us the most about our own interpretive tendencies, about how we privilege notions of interiority, autonomy, and virtue. The book develops other frameworks for explaining the biblical phenomena in their ancient contexts, based on alternative views of the body, power, speech, and the divine, and, thereby, offers a new account of repentance's origins.
How Repentance Became Biblical: Judaism, Christianity, and the Interpretation of Scripture
by David A. LambertWinner of the AAR's 2016 Award for Excellence in the Study of Religion: Textual Studies How Repentance Became Biblical tells the story of repentance as a concept. Many today, in both secular and religious contexts, assume it to be a natural and inevitable component of our lives. But, where did it originate? How did it become so prominent within Western religious traditions and, by extension, contemporary culture? What purposes does it serve? The book identifies repentance as a product of the Hellenistic period, where it was taken up within emerging forms of Judaism and Christianity as a mode of subjective control. It argues that, along with the rise of repentance, a series of interpretive practices, many of which remain in effect to this day, was put into place whereby repentance is read into the Bible and the Bible, especially the Hebrew Bible, or Old Testament, comes to be seen as repentance's source. Ancient Israelite rituals, such as fasting, prayer, and confession, all of which are incorporated later on within various religious communities as forms of penitential discipline, are understood as external signs of internal remorse. Hebrew terms and phrases, such as the prophetic injunction to "return to YHWH," are read as ancient representations of the concept, repentance. Prophetic literature as a whole is seen as serving a pedagogical purpose, as aiming at the reformation of Israel as a nation. Furthermore, it is assumed that, on the basis of the Bible, sectarians living in the late Second Temple period, from the Dead Sea sect to the early Jesus movement, believed that their redemption depended upon their repentance. In fact, the penitential framework within which the Bible is interpreted tells us the most about our own interpretive tendencies, about how we privilege notions of interiority, autonomy, and virtue. The book develops other frameworks for explaining the biblical phenomena in their ancient contexts, based on alternative views of the body, power, speech, and the divine, and, thereby, offers a new account of repentance's origins.
How Strong Women Pray
by Bonnie St. JohnBonnie St. John profiles some of today's most prominent women and how prayer has impacted their lives.
How Survivors of Abuse Relate to God: The Authentic Spirituality of the Annihilated Soul (Explorations in Practical, Pastoral and Empirical Theology)
by Susan ShooterGrappling with theological issues raised by abuse, this book argues that the Church should be challenged, and ministered to, by survivors. Paying careful attention to her interviews with Christian women survivors, Shooter finds that through painful experiences of transformation they have surprisingly become potential agents of transformation for others. Shooter brings the survivors' narratives into dialogue with the story of Job and with medieval mystic Marguerite Porete's spirituality of 'annihilation'. Culminating in an engagement with contemporary feminist theology concerning power and powerlessness, there emerges a set of principles for authentic community spirituality which crosses boundaries with God, supports appropriate human boundaries and, crucially, listens attentively. Appealing to Church leaders, students, practitioners and practical theologians, this book offers a creative and ethical theological enquiry as well as some spiritual anchor points for survivors.
How Survivors of Abuse Relate to God: The Authentic Spirituality of the Annihilated Soul (Explorations in Practical, Pastoral and Empirical Theology)
by Susan ShooterGrappling with theological issues raised by abuse, this book argues that the Church should be challenged, and ministered to, by survivors. Paying careful attention to her interviews with Christian women survivors, Shooter finds that through painful experiences of transformation they have surprisingly become potential agents of transformation for others. Shooter brings the survivors' narratives into dialogue with the story of Job and with medieval mystic Marguerite Porete's spirituality of 'annihilation'. Culminating in an engagement with contemporary feminist theology concerning power and powerlessness, there emerges a set of principles for authentic community spirituality which crosses boundaries with God, supports appropriate human boundaries and, crucially, listens attentively. Appealing to Church leaders, students, practitioners and practical theologians, this book offers a creative and ethical theological enquiry as well as some spiritual anchor points for survivors.