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At a time when religion and science are thought to be at loggerheads, art is widely hailed as religion's natural spiritual ally. Philosophy, Art, and Religion investigates the extent to which this is true. It charts the way in which modern conceptions of 'Art' often marginalize the sacred arts, construing choral and instrumental music, painting and iconography, poetry, drama, and architecture as 'applied' arts that necessarily fall short of the ideal of 'art for art's sake'. Drawing on both history of art and philosophical aesthetics, Graham sets out the historical context in which the arts came to free themselves from religious patronage, in order to conceptualize the cultural context in which religious art currently finds itself. The book then relocates religious art within the aesthetics of everyday life. Subsequent chapters systematically explore each of the sacred arts, using a wide range of illustrative examples to uncover the ways in which artworks can illuminate religious faith, and religious content can lend artworks a deeper dimension.

In The Righteous Mind, Jonathan Haidt examines the moral grounds that people intuitively believe. He presented his idea by asking why good people are divided by politics and religion. Then, he asked about morality by asking, "Where does morality come from?" (Haidt, 2012, p. 3). He explained that people understand social morality in different ways. People live in unique societies that shape their understanding of social norms, which are based on many factors, such as culture, religion, and education. Haidt based his ideas about the righteous mind on three principles and demonstrated them through three metaphors to help his readers understand his theory. The first principle is "intuitions come first," and its central metaphor is that the mind is like a rider on an elephant, where the rider's job is to serve the elephant. The second principle is "there is more to morality than harm and fairness," and its central metaphor is that the righteous mind is like a tongue with six taste receptors. The third principle is "morality binds and blinds," and its metaphor is that we are 90 percent chimp and 10 percent bee (Pp. 3, 109, 217).

The regime principles of the Constitution -- The First Amendment and religion -- The Fourteenth Amendment and the First -- Religious establishment and governmental aid to church-related schools -- Religious establishment and public schools and public colleges -- Religious establishment and other questions -- The free exercise of religion -- Conscientious objectors to war -- Regulation of religious organizations and personnel -- Western traditions of conscience -- Appendix. A typology of conflicts between individual conscience and public law

A happy result of the Bicentennial can be increased self-knowledge. The danger, however, is that one may focus too exclusively on the United States, thus magnifying out of proportion both our virtues and our faults.Such distortion is evident in the current discussion of American civil religion. The turmoil of the late sixties and the self-examination of the seventies have encouraged consideration of the civil beliefs and practices widely shared by Americans. Robert Bellah, Will Herberg, Martin Marty, and Sidney Mead are among those who have recently written on the subject. Too often learned commentators have failed to note that American civil religion is an expression of general social patterns. It is therefore useful to take a look at non-American civil religions in several traditional and revolutionary societies.