John Gray has become one of our liveliest and most influential political philosophers. This current volume is a sequel to his Liberalisms: Essays in Political Philosophy. The earlier book ended on a sceptical note, both in respect of what a post-liberal political philosophy might look like, and with respect to the claims of political philosophy itself. John Gray's new book gives post-liberal theory a more definite content. It does so by considering particular thinkers in the history of political thought, by criticizing the conventional wisdom, liberal and socialist, of the Western academic class, and most directly by specifying what remains of value in liberalism. The upshot of this line of thought is that we need not regret the failure of foundationalist liberalism, since we have all we need in the historic inheritance of the institutions of civil society. It is to the practice of liberty that these institutions encompass, rather than to empty liberal theory, that we should repair.

In After Liberalism, the distinguished historian and political scientist Immanuel Wallerstein examines the process of disintegration of our modern world-system and speculates on the changes that may occur during the next few decades. He explores the historical choices before us and suggests paths for reconstructing our world-system on a more rational and socially equitable basis.

Hyper-capitalism and extreme identity politics are driving us to distraction. Both destroy the basis of a common life shared across ages and classes. The COVID-19 crisis could accelerate these tendencies further, or it could herald something more hopeful: a post-liberal moment. Adrian Pabst argues that now is the time for an alternative – postliberalism – that is centred around trust, dignity, and human relationships. Instead of reverting to the destabilising inhumanity of 'just-in-time' free-market globalisation, we could build a politics upon the sense of localism and community spirit, the valuing of family, place and belonging, which was a real theme of lockdown. We are not obliged to put up with the restoration of a broken status quo that erodes trust, undermines institutions and trashes our precious natural environment. We could build a pluralist democracy, decentralise the state, and promote embedded, mutualist markets. This bold book shows that only a politics which fuses economic justice with social solidarity and ecological balance can overcome our deep divisions and save us from authoritarian backlash.​

Two expert authors combine a compelling critique of contemporary liberalism with post-liberal alternatives in politics, the economy, culture and international affairs, to provide the fullest account so far of the post-liberal alternative in Western politics.

A bracing account of liberalism's most radical critics introducing one of the most controversial movements of the twentieth century "One of the best discussions of the extreme right's intellectual foundations that I have ever read."--George Hawley, author of Making Sense of the Alt-Right "One of the best books I've read this year. . . . Its importance at this critical moment in our history cannot be overstated."--Rod Dreher, American Conservative In this eye-opening book, Matthew Rose introduces us to one of the most controversial intellectual movements of the twentieth century, the "radical right," and discusses its adherents' different attempts to imagine political societies after the death or decline of liberalism. Questioning democracy's most basic norms and practices, these critics rejected ideas about human equality, minority rights, religious toleration, and cultural pluralism not out of implicit biases, but out of explicit principle. They disagree profoundly on race, religion, economics, and political strategy, but they all agree that a postliberal political life will soon be possible. Focusing on the work of Oswald Spengler, Julius Evola, Francis Parker Yockey, Alain de Benoist, and Samuel Francis, Rose shows how such thinkers are animated by religious aspirations and anxieties that are ultimately in tension with Christian teachings and the secular values those teachings birthed in modernity.

Arabic thought in the liberal cage / Hussein Omar -- Corrupting politics / Nadia Bou Ali -- Illiberal Islam / Faisal Devji -- Postcolonial prophets: Islam in the liberal academy / Neguin Yavari -- A new deal between mankind and its gods / Abdennour Bidar -- The dissonant politics of religion, circulation, and civility in the sociology of Islam / Armando Salvatore -- Islamic democracy by numbers / Zaheer Kazmir -- Bourgeois Islam and Muslims without Mosques / Carool Kersten -- Islamic secularism and the question of freedom / Arshin Adib-Moghaddam -- Militancy, monarchy and the struggle to desacralise kingship in Arabia / Ahmed Dailami -- Islamotopia: revival, reform, and American exceptionalism / Michael Muhammad Knight -- Preliminary thoughts on art and society / Sadia Abbas -- The political meanings of Elijah Muhammad's Nation of Islam / Edward E. Curtis IV -- Post-Islamism as neoliberalism / Peter Mandaville

Why should we care about religious liberty? Leading commentators, United Kingdom courts, and the European Court of Human Rights have de-emphasised the special importance of religious liberty. They frequently contend it falls within a more general concern for personal autonomy. In this liberal egalitarian account, religious liberty claims are often rejected when faced with competing individual interests – the neutral secular state must protect us against the liberty-constraining acts of religions. Joel Harrison challenges this account. He argues that it is rooted in a theologically derived narrative of secularisation: rather than being neutral, it rests on a specific construction of 'secular' and 'religious' spheres. This challenge makes space for an alternative theological, political, and legal vision. Drawing from Christian thought, from St Augustine to John Milbank, Harrison develops a post-liberal focus on association. Religious liberty, he argues, facilitates creating communities seeking solidarity, fraternity, and charity – goals that are central to our common good.