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Analytic, Continental and Multicultural Approaches to a New Field of Philosophy
The essays in The Philosophy of Spirituality explore a new field in philosophy. Until recently, most philosophers in the analytic and continental Western traditions treated spirituality as a religious concept. Any non-religious spirituality tended to be neglected or dismissed as irremediably vague. Here, from various philosophical and cultural perspectives, it is addressed as a subject of independent interest.

This is a philosophical response to increasing numbers of spiritual but not religious people inhabiting secular societies and the heightened interaction between a multitude of spiritual traditions in a globalized age. A provocative array of approaches (African, Indigenous, Indian, Stoic, and Sufic perspectives, as well as Western analytic and continental views) offer fresh insights, many articulated by emerging voices.

Contributors are Mariapaola Bergomi, Moses Biney, Christopher Braddock, Drew Chastain, Kerem Eksen, Nikolay Milkov, Roderick Nicholls, Jerry Piven, Heather Salazar, Eric Steinhart, Richard White, Mark Wynn and Eric Yang.
The experience of displacement is shared by people who work internationally. The capacity to be displaced is a necessary strength and skill for people working across cultures, particularly for missionaries. In order to deal with the stressful nature of displacement people need to be resilient, resilience makes people flourish in adverse circumstances. This volume presents a specific type of resilience, namely “resilience nourished by inner sources.” Cultivating inner resilience draws on all the facets of a person’s interior life: thoughts and memories, hopes and desires, beliefs and convictions, concerns and emotions. The notion of inner strength and resilience from within is developed using many examples from missionaries and development workers as well as case studies from all over the world.
From Nationalism and Nonviolence to Health Care and Harry Potter
Sacrifice seems to belong to a religious context of the past. In Sacrifice in Modernity: Community, Ritual, Identity it is demonstrated how sacrificial themes remain an essential element in our post-modern society. The shaping of community, performing rituals and the search for identity, three main characteristics of traditional sacrifice, are dynamics of our modern times as well which cannot be understood without sacrificial awareness. This is demonstrated in such areas as the German poet Hölderlin, Harry Potter, martyrdom, the Twilight Saga, the Japanese writer Endo, Tarkovsky, movies and more.
Tradition, Modernity, and the Bahá’í Faith
In Theory of Religious Cycles: Tradition, Modernity and the Bahá’í Faith Mikhail Sergeev offers a new interpretation of the Soviet period of Russian history as a phase within the religious evolution of humankind by developing a theory of religious cycles, which he applies to modernity and to all the major world faiths of Judaism, Buddhism, Christianity, and Islam.

Sergeev argues that in the course of its evolution religion passes through six common phases—formative, orthodox, classical, reformist, critical, and post-critical. Modernity, which was started by the European Enlightenment, represents the critical phase of Christianity, a systemic crisis that could be overcome with the appearance of new religious movements such as the Bahá’í Faith, which offers a spiritual extension of the modern worldview.
Migrations are contested sites of identity negotiations: they are not simply a process of border crossings but more so of border shiftings. Rather than allowing migrants to swiftly move across stable borders from one clearly defined identity to another, migrations question and renegotiate these very identities. Migrations undermine and re-establish borders along which the identity of migrants (and also that of the supposedly settled population) are constituted, and, as a discourse, migrations serve as a contested site of negotiating identities. Migrations reveal the negotiable character of identities - and representations of migration are themselves a hotspot in contemporary identity constructions.

What can theology contribute to the negotiations on migration? The contributions of this volume work towards a reading of migration as a sign of the times. Together, they offer "steps towards a theology of migration." They show that migration calls for a new way of doing. A theology that is exposed to migration as a sign of the times is drwan into the shifting, unsettling, and undermining of borders. This has impact not only on the discourse of migration, but also on the discourse of theology: it calls theology to move away from its search for well-established definitions (literally: borders) of its God-talk and to venture into new, uncharted territory. It loses its fixed, clearly defined grounds and finds itself on the way toward a renegotiation of what it means to believe in, celebrate, and reflect on YHWH - on God who is with us on the way.
On Marxism and Theology, V
In the Vale of Tears brings to a culmination the project for a renewed and enlivened debate over the interaction between Marxism and religion. It does so by offering the author's own response to that tradition. It simultaneously draws upon the rich insights of a significant number of Western Marxists and strikes out on its own. Thus, it argues for the crucial role of political myth on the Left; explores the political ambivalence at the heart of Christianity; challenges the bent among many on the Left to favour the unexpected rupture of kairós as a key to revolution; is highly suspicious of the ideological and class alignments of ethics; offers a thorough reassessment of the role of fetishism in the Marxist tradition; and broaches the question of death, unavoidable for any Marxist engagement with religion. While the book is the conclusion to the five-volume series, The Criticism of Heaven and Earth, it also stands alone as a distinct intervention in some burning issues of our time.

Winner of the 2014 Isaac and Tamara Deutscher Memorial Prize.
This book presents a fictional dialogue among four former college friends about Oneness and self-realization. News of the sudden death of a relative occasions their discussion. One friend, a devotee of the Advaita or non-duality school of Hindu philosophy, seeks to short-circuit the pain and suffering characteristically associated with anxieties about human mortality. According to her, to be is to be the ultimate ineffable undifferentiated Being, the birthless and the deathless—the One. The other friends, whose philosophical attitudes are broadly pragmatist, relativist, and realist, inquire into her views. While the pragmatist looks to the advaitist for guidance about meditative practices, she does not renounce human existence. She welcomes the joys and satisfactions as well as the burdens and pains of human existence. In turn, the relativist is skeptical about theories that aim to reach beyond one’s historical, cultural or personal frame of reference. On his view, to be is to be in relationship, especially with other human beings. Finally, the realist seeks objective, frame-independent truth. In addition, he holds that the world is comprised of individual objects and their properties. Accordingly, he finds the idea of Oneness to be incomprehensible.
On Marxism and Theology, II
Criticism of Religion offers a spirited critical commentary on the engagements with religion and theology by a range of leading Marxist philosophers and critics: Lucien Goldmann, Fredric Jameson, Rosa Luxemburg, Karl Kautsky, Julia Kristeva, Alain Badiou, Giorgio Agamben, Georg Lukács, and Raymond Williams. Apart from offering sustained critique, the aim is to gather key insights from these critics in order to develop a comprehensive theory of religion. The book follows on the heels of the acclaimed Criticism of Heaven, being the second volume of a five volume series called Criticism of Heaven and Earth.
Philosophical Theology and East-West Dialogue is a unique philosophical and theological analysis of certain key interactions between Eastern and Western thinkers. The book on the one hand contrasts general traits of Eastern, Buddhist thought and Western, Greek thought. However, in doing so it focuses on influential philosophers and theologians who manifest particular instances of wider issues. The result is a careful examination of basic questions that offers both broad implications and concrete specificity in its approach.
The book itself is an instance of East-West dialogue. Independently of each other both authors had previously engaged in serious cross-cultural studies. The Japanese Inagaki had researched Western science and philosophy, then written in Japanese comparative studies of Japanese thought. The North American Jennings had researched Japanese theology. They brought these backgrounds together, dialoguing with each other until the present study emerged.
Several creative Japanese thinkers, as well as important Westerners, are taken up. The study follows the lead of many Eastern impulses, but it also critically utilizes Western methods. Contemporary thinking on religious plurality is carefully examined. This new study is a must for those interested in philosophy and theology in general, and East-West interaction in particular.