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For some time, there has been reason for imagining that we live in neo-Victorian times. We are awash in restless evangelicals, profligate of stern and apocalyptic advice. We have had praying leaders who imagine that foreigners, usually with beards, require reform and invasion. Celts threaten secession and the Union is extolled. There is much talk of families, education, and the anxieties of class. Our novels grow long and vexed, and even have plots. Historians seek the common reader and write meandering narratives, full of metaphor, which may be purchased at railway stations.

Explores religion's presence and contradictory role in public life, especially in politics, throughout US history, despite the founders' professed secularism and the constitutional separation of church and state, religion in the 2000 presidential campaign, and President George W. Bush's faith-based initiative. Included in a collection of articles under the overall title "After the election: Plan B".

In 1964, when race relations in America were under the sway of Martin Luther King's dream of future amity, and before President Johnson's war policy had destroyed the moral cohesion of the country, Paul C. Nagel published his impressive study, One and Indivisible: The Union in American Thought, 1776-1860. Now his second massively researched volume, This Sacred Trust: American Nationality, 1798-1898 (Oxford University Press; 376 pp.; $9.50), brings his account down, with some shift of emphasis, to the debates over imperialism occasioned by the War with Spain. Though the book ends almost seventy-five years ago, it has an obvious timeliness—not only because American imperialism is again a subject of worldwide debate but because American commitment to a sacred trust is seriously weakening. The traditional grounds of American loyalty are rapidly dissolving.

In today's digital age, one of the most significant shifts in the field of Islam in Indonesia is the increasing reliance of Muslims on social media when practicing and expressing their faith and religiosity. The expressions generally reflected in the consumer behavior and everyday lives of Indonesian Muslims, with their preference for Islamic banking, Islamic schools, Islamic fashion, Islamic medicines and most importantly, today Indonesian Muslims like to present these practices on their social media accounts. However, public expressions of piety have been apparent in the political life of Indonesian Muslims as Indonesia's political landscape has undergone significant changes after the controversy surrounding Jakarta Gubernatorial Election. Although religion has often been ignored as an important political factor, but it can't be denied that both are actually the biggest public parts of many people's lives. Therefore, this paper argues that political contexts are critical aspects of modern formations of piety. Based on online observations combined with computational method, this paper tries to analyzes intriguing examples of how social media, the religious, and the everyday politics intersect, focusing on contemporary expressions of piety through political attitudes in an online sphere.

AbstractThe rise of pragmatism in environmental ethics in the 1990s was driven by several factors, including dissatisfaction with the field's dominant nonanthropocentrism and the desire to increase the political and policy influence of environmental ethics. Yet despite an emphasis on human experience as the foundation of environmental values and action, environmental pragmatists have paid little attention to the religious dimensions of human-nature interactions. In this paper I attempt to address this neglect by exploring the religious thought of John Dewey, arguably the most significant pragmatist philosopher of the classical period. I suggest that Dewey's understanding of religiosity—in particular, his concept of "natural piety"—instructs us to respect nonhuman nature as a source of human imaginative experience and self-unification. Although Dewey's naturalized approach to religious experience retains a broadly instrumentalist view toward nature, it is an instrumentality that supports a humble and appreciative attitude toward the environment and a sense of caution regarding the modification of nature for human purposes. I conclude by arguing that the recovery of Dewey's attitude of natural piety provides an important constraint on more aggressively anthropocentric approaches to human-nature relations, including those promoting sustainability as an alternative to traditional limits-based environmentalism.