Adam Seligman, one of our most important social thinkers, continues the incisive critique of modernity he began in his previously acclaimed The Idea of Civil Society and The Problem of Trust. In this provocative new work of social philosophy, Seligman evaluates modernity's wager, namely, the gambit to liberate the modern individual from external social and religious norms by supplanting them with the rational self as its own moral authority. Yet far from ensuring the freedom of the individual, Seligman argues, "the fundamentalist doctrine of enlightened reason has called into being its own nemesis" in the forms of ethnic, racial, and identity politics. Seligman counters that the modern human must recover a notion of authority that is essentially transcendent, but which extends tolerance to those of other--or no--faiths. Through its denial of an authority rooted in an experience of transcendence, modernity fails to account for individual and collective moral action. First, deprived of a sacred source of the self, depictions of moral action are reduced to motives of self interest. Second, dismissing the sacred leaves the resurgence of religious movements unexplained. In this rigorous and imaginative study, Seligman seeks to discover a durable source of moral authority in a liberalized world. His study of shame, pride, collective guilt, and collective responsibility demonstrates the mutual relationship between individual responsibility and communal authority. Furthermore, Seligman restores the indispensable role of religious traditions--as well as the features of those traditions that enhance, rather than denigrate, tolerance. Sociologists, political theorists, moral philosophers, and intellectual historians will find Seligman's thesis enlightening, as will anyone concerned with the ethical and religious foundations of a tolerant society.

Leaders in congregations and Christian organizations wrestle with an unraveling of the world in which they have little experience and training. While they are offered unending resources by experts on leadership, some with claims to biblical blueprints, the challenges seem mismatched to those methods. Branson and Roxburgh frame the situation as one in which "modernity's wager"--the conviction that God is not necessary for life and wisdom and meaning--has defined the Western imagination. Because churches and leaders are colonized by this ethos, even when God is named and beliefs are claimed, approaches to leadership are blind to God's agency. Branson and Roxburgh approach this challenge as a work in practical theology, attending to our cultural context, narratives of God's disruptive initiatives in Scripture, and a reshaping of leadership theories with a priority on God's agency. With years of experience as teachers, consultants, and guides, they name practices which lead to more faithful participation. Leadership, God's Agency, and Disruption is wide-ranging in cultural and biblical scholarship, challenging in its engagement with numerous leadership studies, and practical with its focus toward the on-the-ground life of churches and organizations.

"Isaac Reed's Power in Modernity aims to be a major contribution to social theory. It is a bold and innovative theoretical reimagining of power. Drawing on an eclectic range of ideas from across the humanities and social sciences, Reed rethinks the fundamentals of sociological theorizing of power-upsetting canonical traditions and remaking them with insights from poststructuralism, postcolonial theory, and critical race studies. First, Reed conceptualizes power as having three aspects: relational, discursive, and performative. He explores these aspects in relation to three different kinds of social actors-rector, agent, and other-and their connections. In essence, Reed brings power in the actions of individuals into relation with a wide range of institutional circumstances of power while neatly finessing the outmoded agency/structure binary. The result is a framework for the analysis of power that allows us to see both its sometimes fragile and precarious character, as well as its more typical stability and durability. We also get a window onto the episodic performances of power and how they institutionalize or unravel social orders. Power in Modernity is sure to be of interest to political sociologists and social theorists especially, and it will serve sociologists and other social scientists well who are interested in how power operates across many different social situations"--

Ritual and the Sacred discusses some of the most important issues of modern socio-political life through the lens of a neo-Durkheimian perspective. Building on the main lesson of Durkheim's Elementary Forms of Religious Life, this book articulates values and practices common to non-Western and religious traditions that have the capacity to shape our modern way of living. Central to this volume is the question of modernity and scepticism with regard to mainstream Western wisdom; Rosati focuses on the notion of societal self-reassessment and self-revision, illustrating a willingness to learn from ’primitive’ societies. This reassessment necessitates us to rethink the central roles played by ritual and the sacred as building blocks of social and individual life, both of which remain salient features within the modern world. This title will be of key interest to sociologists of religion, philosophy politics and social theorists.

Leaders in congregations and Christian organizations wrestle with an unraveling of the world in which they have little experience and training. While they are offered unending resources by experts on leadership, some with claims to biblical blueprints, the challenges seem mismatched to those methods. Branson and Roxburgh frame the situation as one in which “modernity’s wager”—the conviction that God is not necessary for life and wisdom and meaning—has defined the Western imagination. Because churches and leaders are colonized by this ethos, even when God is named and beliefs are claimed, approaches to leadership are blind to God’s agency. Branson and Roxburgh approach this challenge as a work in practical theology, attending to our cultural context, narratives of God’s disruptive initiatives in Scripture, and a reshaping of leadership theories with a priority on God’s agency. With years of experience as teachers, consultants, and guides, they name practices which lead to more faithful participation. Leadership, God’s Agency, and Disruption is wide-ranging in cultural and biblical scholarship, challenging in its engagement with numerous leadership studies, and practical with its focus toward the on-the-ground life of churches and organizations.

• Speaks to the bewilderment and helplessness many churches feel in the face of current events • Practical new interpretation of changes in the West Throughout its history, the church has faced crises of meaning and identity in all kinds of changing contexts. The crises facing the churches of the western hemisphere today are no different. At their best, churches have recognized that their challenge is not their own fixing or even “reformation” but a deep engagement with the ways the gospel transforms society. This book explores how this can happen again in a radically changing western world.

In nineteenth-century Britain, learned societies and clubs became contested sites in which a new kind of identity was created: the charisma and persona of the scholar, of the intellectual.