Insurrections: Critical Studies in Religion, Politics, and Culture

Through a novel synthesis of Marxism and psychoanalysis, Adrian Johnston reveals how the relentless pursuit of profits is not fundamentally animated by human acquisitiveness.

Clayton Crockett offers an innovative philosophy of energy that cuts across a number of leading-edge disciplines. Drawing from contemporary philosophies of New Materialism, non-Western traditions, and the sciences, he develops a comprehensive vision of energy as a material process spanning physics, biology, politics, ecology, and religion.

Martin Crowley argues that a new conception of agency as both distributed and decisive is necessary in the Anthropocene. A major intervention into ongoing debates in posthumanism, political ecology, and political theory, Accidental Agents reshapes our understanding of political agency in and for a more-than-human world.

Through a critical exploration of violence and the sacred, Ecce Humanitas recasts the fall of liberal humanism. Brad Evans offers a rich analysis of the changing nature of sacrificial violence, from its theological origins to the exhaustion of the victim in the contemporary world.

Arthur Bradley explores the power to render life unlived from ancient Rome through the War on Terror. He argues that sovereignty is the power to decide what counts as being alive and what does not: to make life “unbearable,” unrecognized as having lived or died.

Noted ecotheologian and feminist philosopher of religion Catherine Keller reads the feedback loop of political and ecological depredation as secularized apocalypse. She calls for dissolving the opposition between the religious and the secular in favor of a broad planetary movement for social and ecological justice.

American Immanence seeks to replace the dominant American political tradition, which has resulted in global social, economic, and environmental injustices, with a new form of political theology, its dominant feature a radical democratic politics. Michael S. Hogue explores the potential of a dissenting immanental tradition in American religion.

Dominik Finkelde rereads the tradition of German idealism for the potential of transformative acts capable of revolutionizing the social order. He engages thinkers typically seen as opposed—Kant, Hegel, and Lacan—to develop the concept of excessive subjectivity, which is characterized by nonconformist acts that reshape the contours of ethical life.

César Rendueles argues that technology has caused us to lower our expectations for personal relationships and political action. Sociophobia questions the cyber-fetishist dogma that lulls us into inflating the virtues of our passive relationship with technology in an ambitious reassessment of political theory.

Badiou and Cassin engage with Lacan’s L’Etourdit, exploring how love sheds light on the nature of reality and what counts as truth.

William Desmond sees religion, art, philosophy, and politics as essential and distinctive modes of human practice, manifestations of an intimate universality that illuminates individual and social being. By observing their permeable relations, Desmond captures notes of a clandestine conversation that transforms ontology.

Art making as a way of mediating between inner and outer realities.

Two philosophers revisit the life and work of the revered and reviled Martin Heidegger.

A call for new forms of solidarity and spiritual practice.

Leading philosopher Richard Kearney engages Julia Kristeva, Gianni Vattimo, James Wood, Charles Taylor, Catherine Keller, Simon Critchley, Jean-Luc Marion, and John Caputo on the place of religion in a secular world.

The provocative French intellectual promotes a radical body politics that shows us how we must think and act to live well.

Tenders a new political economy anchored in a theory of value

Compares the Pauline dialectic of awakening to attempts by Hellenistic philosophers to rouse their contemporaries from moral lethargy and to the Marxist idea of class consciousness

A revolutionary effort to restore the radical politics of Christianity and the inherent value of faith.

A compelling work of ethnography, memoir, and fiction that explores the emancipatory power of transcending boundaries.

A fresh interpretation of Nietzsche's engagement with the work of Paul the Apostle, reorienting the relationship between the two thinkers while embedding modern philosophy within early Christian theology.

Two critical heavyweights call on Europe to radically resist global injustice and become a more conscientious player in world politics.

A progressive reading of the history of the unknown that projects a hopeful future.

Wrestling with the Angel is a meditation on contemporary political, legal, and social theory from a psychoanalytic perspective

An internationally acclaimed theorist examines the consequences of our changing relationship to time and space.

Blanton challenges the idea of Paulinism as a pop Platonic worldview or form of social control.

A renewed engagement with Lenin's revolutionary politics and a persuasive case for his contemporary relevance.

A leading scholar of gender studies and speculative realism carves a universal conception of identity and the subject. Katerina Kolozova reclaims the relevance of categories traditionally rendered "unthinkable" by postmodern feminist philosophies, critically repositioning poststructuralist feminist philosophy and gender/queer studies.

The renowned theorist clarifies and defends Spinoza's philosophy of the multitude, immanence, and political action.

Tyler Roberts encourages scholars to abandon rigid conceptual oppositions between "secular" and "religious" to better understand how human beings actively and thoughtfully engage with their worlds and make meaning. The artificial distinction between a self-conscious and critical "academic study of religion" and an ideological and authoritarian "religion," he argues, only obscures the phenomenon. Instead, Roberts calls on intellectuals to approach the field as a site of "encounter" and "response," illuminating the agency, creativity, and critical awareness of religious actors.

To respond to religion is to ask what religious behaviors and representations mean to us in our individual worlds, and scholars must confront questions of possibility and becoming that arise from testing their beliefs, imperatives, and practices. Roberts refers to the work of Hent de Vries, Eric Santner, and Stanley Cavell, each of whom exemplifies encounter and response in their writings as they traverse philosophy and religion to expose secular thinking to religious thought and practice. This approach highlights the resources religious discourse can offer to a fundamental reorientation of critical thought. In humanistic criticism after secularism, the lines separating the creative, the pious, and the critical themselves become the subject of question and experimentation.

A philosopher, rabbi, religious historian, and Gnostic, Jacob Taubes was for many years a correspondent and interlocutor of Carl Schmitt (1888–1985), a German jurist, philosopher, political theorist, law professor—and self-professed Nazi. Despite their unlikely association, Taubes and Schmitt shared an abiding interest in the fundamental problems of political theology, believing the great challenges of modern political theory were ancient in pedigree and, in many cases, anticipated the works of Judeo-Christian eschatologists.

In this collection of Taubes's writings on Schmitt, the two intellectuals work through ideas of the apocalypse and other central concepts of political theology. Taubes acknowledges Schmitt's reservations about the weakness of liberal democracy yet distances himself from his prescription to rectify it, arguing the apocalyptic worldview requires less of a rigid hierarchical social ordering than a community committed to the importance of decision making. In these writings, a sharper and more nuanced portrait of Schmitt's thought emerges, as well as a more complicated understanding of Taubes, who has shaped the work of Giorgio Agamben, Peter Sloterdijk, and other major twentieth-century theorists.

The Incident at Antioch is a key play marking Alain Badiou's transition from classical Marxism to a "politics of subtraction" far removed from party and state. Written with striking eloquence and extraordinary poetic richness, and shifting from highly serious emotional and intellectual drama to surreal comic interlude, the work features statesmen, workers, and revolutionaries struggling to reconcile the nature and practice of politics.

This bilingual edition presents L'Incident d'Antioche in its original French and, on facing pages, an expertly executed English translation. Badiou adds a special preface, and an introduction by the scholar Kenneth Reinhard connects the play to Paul Claudel's The City, Saint Paul and the early history of the Church, and the innovative mathematical thinking of Paul Cohen. The translation includes Susan Spitzer's extensive notes clarifying allusions and quotations and hinting at Badiou's intentions. An interview with Badiou encompasses the play's settings, themes, and events, as well as his ongoing literary and conceptual experimentation on stage and off.

Having lost much of its political clout and theoretical power, communism no longer represents an appealing alternative to capitalism. In its original Marxist formulation, communism promised an ideal of development, but only through a logic of war, and while a number of reformist governments still promote this ideology, their legitimacy has steadily declined since the fall of the Berlin wall.

Separating communism from its metaphysical foundations, which include an abiding faith in the immutable laws of history and an almost holy conception of the proletariat, Gianni Vattimo and Santiago Zabala recast Marx's theories at a time when capitalism's metaphysical moorings—in technology, empire, and industrialization—are buckling. While Michael Hardt and Antonio Negri call for a return of the revolutionary left, Vattimo and Zabala fear this would lead only to more violence and failed political policy. Instead, they adopt an antifoundationalist stance drawn from the hermeneutic thought of Martin Heidegger, Jacques Derrida, and Richard Rorty.

Hermeneutic communism leaves aside the ideal of development and the general call for revolution; it relies on interpretation rather than truth and proves more flexible in different contexts. Hermeneutic communism motivates a resistance to capitalism's inequalities yet intervenes against violence and authoritarianism by emphasizing the interpretative nature of truth. Paralleling Vattimo and Zabala's well-known work on the weakening of religion, Hermeneutic Communism realizes the fully transformational, politically effective potential of Marxist thought.

In the hopes of promoting justice, peace, and solidarity for and with the Palestinian people, Udi Aloni joins with Slavoj Zizek, Alain Badiou, and Judith Butler to confront the core issues of the Israeli-Palestinian conflict. Their bold question: Will a new generation of Israelis and Palestinians dare to walk together toward a joint Israel-Palestine? Through a collage of meditation, interview, diary, and essay, Aloni and his interlocutors present a personal, intellectual, and altogether provocative account rich with the insights of philosophy and critical theory. They ultimately foresee the emergence of a binational Israeli-Palestinian state, incorporating the work of Walter Benjamin, Edward Said, and Jewish theology to recast the conflict in secular theological terms.

Alexis de Tocqueville once wrote that "the people reign over the American political world like God over the universe," unwittingly casting democracy as the political instantiation of the death of God. According to Jeffrey W. Robbins, Tocqueville's assessment remains an apt observation of modern democratic power, which does not rest with a sovereign authority but operates as a diffuse social force. By linking radical democratic theory to a contemporary fascination with political theology, Robbins envisions the modern experience of democracy as a social, cultural, and political force transforming the nature of sovereign power and political authority.

Robbins joins his work with Michael Hardt and Antonio Negri's radical conception of "network power," as well as Sheldon Wolin's notion of "fugitive democracy," to fashion a political theology that captures modern democracy's social and cultural torment. This approach has profound implications not only for the nature of contemporary religious belief and practice but also for the reconceptualization of the proper relationship between religion and politics. Challenging the modern, liberal, and secular assumption of a neutral public space, Robbins conceives of a postsecular politics for contemporary society that inextricably links religion to the political.

While effectively recasting the tradition of radical theology as a political theology, this book also develops a comprehensive critique of the political theology bequeathed by Carl Schmitt. It marks an original and visionary achievement by the scholar the Journal of the American Academy of Religion hailed "one of the best commentators on religion and postmodernism."

A former student and collaborator of Jacques Derrida, Catherine Malabou has generated worldwide acclaim for her progressive rethinking of postmodern, Derridean critique. Building on her notion of plasticity, a term she originally borrowed from Hegel's Phenomenology of Spirit and adapted to a reading of Hegel's own work, Malabou transforms our understanding of the political and the religious, revealing the malleable nature of these concepts and their openness to positive reinvention.

In French to describe something as plastic is to recognize both its flexibility and its explosiveness-its capacity not only to receive and give form but to annihilate it as well. After defining plasticity in terms of its active embodiments, Malabou applies the notion to the work of Hegel, Heidegger, Levinas, Levi-Strauss, Freud, and Derrida, recasting their writing as a process of change (rather than mediation) between dialectic and deconstruction. Malabou contrasts plasticity against the graphic element of Derrida's work and the notion of trace in Derrida and Levinas, arguing that plasticity refers to sculptural forms that accommodate or express a trace. She then expands this analysis to the realms of politics and religion, claiming, against Derrida, that "the event" of justice and democracy is not fixed but susceptible to human action.

Arguing that intellectual movements, such as deconstruction, postsecular theory, and political theology, have different implications for cultures and societies that live with the debilitating effects of past imperialisms, Arvind Mandair unsettles the politics of knowledge construction in which the category of "religion" continues to be central. Through a case study of Sikhism, he launches an extended critique of religion as a cultural universal. At the same time, he presents a portrait of how certain aspects of Sikh tradition were reinvented as "religion" during the late nineteenth and early twentieth centuries.

India's imperial elite subtly recast Sikh tradition as a sui generis religion, which robbed its teachings of their political force. In turn, Sikhs began to define themselves as a "nation" and a "world religion" that was separate from, but parallel to, the rise of the Indian state and global Hinduism. Rather than investigate these processes in isolation from Europe, Mandair shifts the focus closer to the political history of ideas, thereby recovering part of Europe's repressed colonial memory.

Mandair rethinks the intersection of religion and the secular in discourses such as history of religions, postcolonial theory, and recent continental philosophy. Though seemingly unconnected, these discourses are shown to be linked to a philosophy of "generalized translation" that emerged as a key conceptual matrix in the colonial encounter between India and the West. In this riveting study, Mandair demonstrates how this philosophy of translation continues to influence the repetitions of religion and identity politics in the lives of South Asians, and the way the academy, state, and media have analyzed such phenomena.

Ananda Abeysekara contends that democracy, along with its cherished secular norms, is founded on the idea of a promise deferred to the future. Rooted in democracy's messianic promise is the belief that religious—political identity-such as Buddhist, Hindu, Sinhalese, Christian, Muslim, or Tamil—can be critiqued, neutralized, improved, and changed, even while remaining inseparable from the genocide of the past. This facile belief, he argues, is precisely what distracts us from challenging the violence inherent in postcolonial political sovereignty. At the same time, we cannot simply dismiss the democratic concept, since it permeates so deeply through our modernist, capitalist, and humanist selves.

In The Politics of Postsecular Religion, Abeysekara invites us to reconsider our ethical-political legacies, to look at them not as problems, but as aporias, in the Derridean sense-that is, as contradictions or impasses incapable of resolution. Disciplinary theorizing in religion and politics, he argues, is unable to identify the aporias of our postcolonial modernity. The aporetic legacies, which are like specters that cannot be wished away, demand a new kind of thinking. It is this thinking that Abeysekara calls mourning and un-inheriting. Un-inheriting is a way of meditating on history that both avoids the simple binary of remembering and forgetting and provides an original perspective on heritage, memory, and time.

Abeysekara situates aporias in the settings and cultures of the United States, France, England, Sri Lanka, India, and Tibet. In presenting concrete examples of religion in public life, he questions the task of refashioning the aporetic premises of liberalism and secularism. Through close readings of Nietzsche, Heidegger, Arendt, Derrida, Butler, and Agamben, as well as Foucault, Asad, Chakrabarty, Balibar, and Zizek, he offers readers a way to think about the futures of postsecular politics that is both dynamic and creative.