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Progress is the God of the modern world. What happens once God is dead?Our society's worship of the idea of progress constitutes a formidable roadblock to successful adaptation to what our climate-changed, resource-depleted future has in store. John Michael Greer doesn't just identify that roadblock—he dynamites and bulldozes it, using his characteristically sharp wit and expansive knowledge of cultural history.---Richard Heinberg, author, The End of Growth… an excellent introduction to Greer's insightful big-picture thinking grounded in an all-too-rare knowledge of history, ecology, and econo

This essay examines the fragmentary writings of Max Horkheimer on religion. It demonstrates that Horkheimer was consistently drawn to refection on religion throughout his life in response to limitations he perceived within Marxist theory and practice. While he agreed with Marx that the "criticism of religion is the premise of all criticism," he did not think that "the criticism of religion has been largely complete." As he struggled to overcome the dogmatism he saw in the Marxism of his age, and in the dominance of scientific method, Horkheimer looked to religion as a site in which one encountered a negative concept of truth, and a substantive moral longing for justice. The essay concludes by exploring two critical evaluations of Hokheimer's perspective.

Frontmatter -- Cover -- Titel -- Impressum -- Content -- Introduction -- Part I: Contextual Perspectives -- Liberation Theologies Revisited in Times of Pandemic. A Prologue -- Poverty through the Optic of the "Danger of a Single Story" -- How the Pandemic Will Change Minjung Theology -- Fighting Against a Double Pandemic. Anti-Asian Racism, Covid-19, and the Role of Asian American Churches -- "But it was God's own mighty plan." American Religion, Global Pandemics, and the Hidden History of Racial Pandemonium -- "You live and do me nothing" (Aby Warburg). Dance of Death, Vanitas, and Covid-19 Representations and the Mastery of the Indomitable -- Memoria Passionis Subversiva. The Moral Power of Remembrance in the Pandemic - Through a Swedish Lens -- From a Temporary Crisis to Life under Conditions of Vulnerability. Reflections on two years of Corona from the perspective of the Protestant Churches in Germany -- Covid, Climate, Coloniality. Theological (In)verses from Pasifika -- Part II: Interreligious Perspectives -- Hinduism's Encounter with Covid-19 -- Buddhist Resources for Dealing with Crises -- Small Virus - Huge Impact. How Covid-19 Changed Judaism -- In Search for Liberating Love and Knowledge in the Face of a Pandemic - Interfaith Engagements -- Taking Refuge in Sacred Texts in Times of Crisis. Lament and Apocalyptic Visions in Interreligious Perspective -- Backmatter -- Weitere Veröffentlichungen.

Volume 4: Disbelief and New BeliefsEds. Naomi Hetherington & Clare StainthorpAcknowledgementsIntroductionPart 1. Biblical Criticism1.1 Hebrew Bible Criticism1. 'General Remarks on Mythology and Legendary History' and 'Account of Noah and the Flood', in James Heywood (ed.), Introduction to the Book of Genesis with a Commentary on the Opening Portion, from the German of Dr Peter von Bohlen (London: John Chapman, 1855), vol. 1, pp. 1-8; vol. 2, pp. 107-21.2. Claude Goldsmid Montefiore, 'Preface' and 'Traditions of the Past: Visions of the Future', in The Bible for Home Reading With Comments and Reflections for the Use of Jewish Parents and Children (London: Macmillan, 1896), vol. 1, pp. i-viii, 573-83.1.2 Lives of Jesus3. Thomas Scott, extract from 'The Birth and Early Years of Jesus', in The English Life of Jesus, new edition (London: Thomas Scott, 1872), pp. 31-7. 4. [Edwin Abbott], Philochristus: Memoirs of a Disciple of the Lord (London: Macmillan, 1878), pp. vii-viii, 239-48, 437. 1.3 Egyptology5. Samuel Sharpe, Egyptian Mythology and Egyptian Christianity with Their Influence On The Opinions of Modern Christendom (London: John Russell Smith 1863), pp. vii-x, 10-15, 49-52 6. Harriet Martineau, Eastern Life Past and Present (London: Edward Moxon, 1848), vol. 1, pp. 242-9; vol 3, pp. 69-74. Part 2. Scientific Approaches2.1 Secularisation of wonder7. Robert Lewins, '14th November, 1878' and '17th December, 1878', in Humanism versus Theism; or Solipsism (Egoism) = Atheism. In a series of letters by Robert Lewins M.D. (London: Freethought Publishing Company, 1887), pp. 12-15.8. Constance Naden, 'Entry 117', in Untitled Notebook [1878-79], Birmingham, Cadbury Research Library, USS 115, pp. 46-8.9. Constance Naden, 'Starlight. I' and 'Starlight. II', in Songs and Sonnets of Springtime (London: C. Kegan Paul, 1881), pp. 142-3.10. Constance C. W. Naden, extract from 'The Brain Theory of Mind and Matter', Journal of Science, March 1883; reprinted in Induction and Deduction: A Historical and Critical Sketch of Successive Philosophical Conceptions Respecting the Relations Between Inductive and Deductive Thought and Other Essays (London: Bickers and Son, 1890), pp. 156-66 (p. 164-66)2.2 The Roots of Faith11. Edward Clodd, 'Evolution of Theology', in The Story of Creation: A Plain Account of Evolution (London: Longmans, Green & Co., 1891), pp. 224-8.12. Francis Galton, 'Enthusiasm', in Inquiries into Human Faculty and its Developments (London: Macmillan, 1883), pp. 294-8.13. James Sully, 'A Girl's Religion', Longman's Magazine, May 1890, pp. 89-99.2.3 Changing Minds14. Richard Carlile, extract from An Address to Men of Science (London: R. Carlile, 1821), pp. 6-9, 30-5.15. William Winwood Reade, 'Letter V, VI and XIV', in The Outcast (London: Chatto and Windus, 1875), pp. 83-6, 100-5, 254-62.16. John W. Overton, extract from 'The Poor Man's Preacher', Saul of Mitre Court; being extracts from the papers of Mr Gadshill (Printed for privately circulation, 1879), pp. 197-8.Part 3. Esotericism3.1 Spiritualism17. H. [Anna Mary Howitt], 'On Spiritual Manifestations', 'The Sunshine and Happiness of Spirit Life', and 'Sympathy', in Glimpses of a Brighter Land (London: Baillière, Tindall, and Cox, 1871), 'On Spiritual Manifestations', pp. 1-6, 61-3, 168-9.18. W. T. Stead, 'Borderlanders of the Bible: The Prophet Elijah', Borderland: A Quarterly Review and Index, 1, 2, October 1893, pp. 133-41.19. Alfred Russel Wallace, 'The "Journal of Science" on Spiritualism', Light: A Journal of Psychical, Occult, and Mystical Research, 5, 11 July 1885, pp. 327-8.20. Frederick F. Cook, 'The Harmony of Spiritualism and Science: A Rejoinder to Mr. Alfred Russel Wallace, LL.D.', Light: A Journal of Psychical, Occult, and Mystical Research, 5, 18 July 1885, pp. 339-41.3.2 Theosophy21. H. P. Blavatsky, 'The Fundamental Teaching of Theosophy', in The Key to Theosophy: Being a Clear Exposition, in the Form of Question and Answer, of the Ethics, Science, and Philosophy For The Study of Which The Theosophical Society Has Been Founded (London: Theosophical Publishing Company, 1889), pp. 61-82.22. Libra [Susan E. Gay], 'Womanhood from the Theosophical Point of View', Parts 1 and 2, Shafts, 1, 9, December 1891, pp. 131-2; 1, 10, January 1892, pp. 152-3. 23. Mohini Chatterji, 'On the Higher Aspect of Theosophic Studies', Theosophist, 66, March 1885, pp. 140-4.3.3 Esoteric Christianity24. Anna Kingsford and Edward Maitland, extract from Lecture 7 'The Fall', in The Perfect Way; or, the Finding of Christ (London: Hamilton Adams, 1882), pp. 191-7. 25. Alice Oliphant and Laurence Oliphant, extract from Sympneumata, or Evolutionary Forces Now Active in Man (Edinburgh: Blackwood, 1885), pp. 4-8, 20-30. 26. Marie Corelli [Mary Mackay], 'The Electric Creed'', in The Romance of Two Worlds (London: Bentley, 1886), vol. 2, pp. 121-47. 3.4 New Thought27. Henrietta Frances Lord, extract from Christian Science Healing: Its Principles and Practice (London: George Redway, 1888), pp. 1-3, 375-6.28. Frances Hodgson Burnett, extract from The Dawn of a To-morrow (London: F. Warne, 1907), pp. 98-111.Part 4. Comparative and Universal Religion4.1 Anagārika Dharmapāla and Modern Buddhism 29. T.W. Rhys Davids, 'What Has Buddhism Derived from Christianity?' [1877], Journal of the Pāli Text Society (1923), pp. 37-53.30. Anagārika Dharmapāla, 'Points of Resemblance and Difference Between Christianity and Buddhism', in John Henry Barrows (ed.), The World's Parliament of Religions, 2 vols (Chicago: Parliament Publishing, 1893), vol. 2, pp. 1288-90.4.2 Keshub Chunder Sen and the New Dispensation31. Sophia Dobson Collet, Indian Theism and Its Relation to Christianity (London: Strahan, 1870), pp. 1-31.32. Keshub Chunder Sen, We the Apostles of the New Dispensation (Calcutta: Brahmo Tract Society, 1881), pp. 1-29.4.3 Oswald Simon and the Universal Jewish Theistic Church33. Oswald John Simon, 'The Mission of Judaism', Fortnightly Review, 66 (1896), pp. 577-89.34. H. Adler, Sylvie d'Avigdor, C[laude] G[oldsmid] Montefiore, James Martineau, Anna Swanwick and Charles Voysey, responses to 'The Mission of Judaism', Jewish Quarterly Review, 9 (1897), pp. 184-9, 197-9, 211, 217-19. Part 5. Freethought5.1 Alternative Theisms35. Anon., Deism and Christianity Contrasted (London: M. A. Carlisle, c. 1820).36. Sara S. Hennell, extract from, Present Religion: As a Faith Owning Fellowship with Thought (London: Trübner & Co., 1865), pp. 8-14, 18-9.

The plight of the Rohingya in Myanmar has drawn considerable international attention in recent years but a solution to the crisis remains elusive. This article gathers pertinent research from key books on Myanmar's politics and society published during the last five years and synthesizes their contributions to our understanding of the issue. It argues that the picture emerging from these works highlights how legal infrastructure for dealing with mass violence fails to deal adequately with the realities of an illiberal state. It further shows how the conflict's religious dimension - amplified through public discourse - obscures a competition between historically oppressed peoples to be heard. Rather than a conflict between Buddhists and Muslims, the nested dynamics of Rakhine State's regional politics shaped a situation where minorities turn on other minorities. This critical reading of the issue thus implies that international intervention in the form of labeling victims to save and perpetrators to sanction would likely be unproductive. ; Accepted version

In 'The Rise of Liberal Religion' Matthew Hedstrom tells the story of how, beginning in the 1920s, American religious leaders joined forces with the publishing industry in an attempt to form a 'spiritual center' - a set of widely accepted religious ideas practices, and presuppositions that would hold together a fragmenting society, create new markets for books, and maintain the privileged status of these arbiters in American religious discourse

In recent years there has been a renaissance of studies into the diverse relationships between National Socialism and esoteric or occult religious trends, which appears to form a remarkable return to the work of George L Mosse. Yet within these debates there has been surprisingly little space devoted to the question of what specifically 'counted' as religion in the early Nazi milieu. This article seeks to address this problem through a detailed study of the views on religion in one of the major antisemitic groups in the 1920s, the German Socialist Party, which had a number of significant connections to the NSDAP. The German Socialist debates on religion have remained largely unexamined, and this article analyses the group's response to the Nazis' 25 Point Programme, the German Socialists' own debates about religion, and their views on the most important völkisch authors who were seeking a 'religious revival'. It demonstrates that views on religion in the early Nazi milieu were extremely diverse, but commonly adhered to notions of race and a racial spirituality that amounted to a kind of 'ethnotheism'. It argues that concepts of religion in völkisch groups at the time, including the NSDAP, have to be principally understood as part of a particular and extreme 'racist culture'.