In Secular Translations, the anthropologist Talal Asad reflects on his lifelong engagement with secularism and its contradictions. He draws out the ambiguities in our concepts of the religious and the secular through a rich consideration of translatability and untranslatability, exploring the circuitous movements of ideas between histories and cultures. In search of meeting points between the language of Islam and the language of secular reason, Asad gives particular importance to the translations of religious ideas into nonreligious ones. He discusses the claim that liberal conceptions of equality represent earlier Christian ideas translated into secularism; explores the ways that the language and practice of religious ritual play an important but radically transformed role as they are translated into modern life; and considers the history of the idea of the self and its centrality to the project of the secular state. Secularism is not only an abstract principle that modern liberal democratic states espouse, he argues, but also a range of sensibilities. The shifting vocabularies associated with each of these sensibilities are fundamentally intertwined with different ways of life. In exploring these entanglements, Asad shows how translation opens the door for—or requires—the utter transformation of the translated. Drawing on a diverse set of thinkers ranging from al-Ghazālī to Walter Benjamin, Secular Translations points toward new possibilities for intercultural communication, seeking a language for our time beyond the language of the state.

This is the first full-length treatment of Habermas’ postsecular political philosophy, in English. It gives a much more in-depth analysis of this aspect of his work than the comparable books listed above. It looks at this issue in the context of Habermas’ entire philosophical project, drawing out hitherto overlooked connections. It works as an intermediate-level introduction to many aspects of Habermas philosophical project: his social theory, moral philosophy, and metaphysics, as well as his political theory and philosophy of religion.

"Secular people are strangely ambiguous. They feel a tension between what they don't share and what they have in common-between avoiding religion and embracing something like it. An event as ordinary as a wedding can be uncomfortable if it feels too religious, and even for those who are indifferent to religion, a passing reference to God can be cringeworthy. And yet, religion is tough to avoid completely without living in its remainder. The Secular Paradox explains why. Relying on several years of ethnographic research among secular activists and organized nonbelievers in the United States, Blankholm shows how secular people are both absolutely not religious and part of a religion-like tradition, which includes beliefs and institutions, as well embodied practices. Recovering this tradition makes legible what secular people share with one another and explains why the secular movement in the United States remains predominately white and male. Humanistic Jews, Hispanic Freethinkers, Ex-Muslims, and black nonbelievers are secular misfits whose stories reveal the contours of the secular most clearly by proving to be more and less than what remains when Christianity is removed. The Secular Paradox offers a radically new way of understanding secularism and secular people by explaining the origins of their inherent contradiction and its awkward effects on their lives. This new understanding matters for anyone who has ever avoided something because it felt too religious, everyone who considers themselves secular, and all those who want to understand them better"--

Through an in-depth, critical analysis of Jacques Derrida's later writings, Beyond the Secular examines the contemporary nexus between religion and politics. Reconnecting these writings to his early works, Andrea Cassatella explores distinctive topics that are thematically linked by the theological-political problematic and theoretically informed by Derrida's relational approach to language, time, religion and politics. The result is a critical investigation into under-examined assumptions of modern secular discourse that questions its binary logics and illuminates such discourse's exclusionary character by tracing its roots in racialized understandings about language, epistemology, politics and religion that travel worldwide through global processes of assimilatory translation. By exposing the discriminatory hierarchies that the Western-Christian, sexualized, and racialized presuppositions of secular discourse keep producing and maintaining, Cassatella ultimately sheds light on the deep entanglements of secularism with the legacy of race and colonialism.

In Geneologies of Religion, Talal Asad explores how religion as a historical category emerged in the West and has come to be applied as a universal concept. The idea that religion has undergone a radical change since the Christian Reformation—from totalitarian and socially repressive to private and relatively benign—is a familiar part of the story of secularization. It is often invokved to explain and justify the liberal politics and world view of modernity. And it leads to the view that "politicized religions" threaten both reason and liberty. Asad's essays explore and question all these assumptions. He argues that "religion" is a construction of European modernity, a construction that authorizes—for Westerners and non-Westerners alike—particular forms of "history making."

Owning the Secular examines three case studies dealing with religious symbols and cultural identity, including two public controversies over the veil in Canada – at the federal level and in the province of Québec – and an ex-Muslim podcaster rethinking her atheist identity in the era of Donald Trump and the alt-right. Drawing on theories of discourse analysis and ideology critique, this study calls attention to an evolution in how secularism, nationalism, and multiculturalism in Euro-Western states are debated and understood as competing groups contest and rearrange the meaning of these terms. This is especially true in the digital age as online cultures have transformed how information is spread, how we imagine our communities, build alliances, and produce shared meaning. From recent attempts to prohibit religious symbols in public, to Trump’s so-called Muslim bans, to growing disenchantment with the promises of digital media, this study turns the lens how nation-states, organizations, and individuals attempt to "own" the secular to manage cultural differences, shore up group identity, and stake a claim to some version of Western values amidst the growing uncertainties of neoliberal capitalism.

Like many people in America and around the world, Talal Asad experienced the events of September 11, 2001, largely through the media and the emotional response of others. For many non-Muslims, "the suicide bomber" quickly became the icon of "an Islamic culture of death" a conceptual leap that struck Asad as problematic. Is there a "religiously-motivated terrorism?" If so, how does it differ from other cruelties? What makes its motivation "religious"? Where does it stand in relation to other forms of collective violence? Drawing on his extensive scholarship in the study of secular and religious traditions as well as his understanding of social, political, and anthropological theory and research, Asad questions Western assumptions regarding death and killing. He scrutinizes the idea of a "clash of civilizations," the claim that "Islamic jihadism" is the essence of modern terror, and the arguments put forward by liberals to justify war in our time. He critically engages with a range of explanations of suicide terrorism, exploring many writers' preoccupation with the motives of perpetrators. In conclusion, Asad examines our emotional response to suicide (including suicide terrorism) and the horror it invokes. On Suicide Bombing is an original and provocative analysis critiquing the work of intellectuals from both the left and the right. Though fighting evil is an old concept, it has found new and disturbing expressions in our contemporary "war on terror." For Asad, it is critical that we remain aware of the forces shaping the discourse surrounding this mode of violence, and by questioning our assumptions about morally good and morally evil ways of killing, he illuminates the fragile contradictions that are a part of our modern subjectivity.