Our book connects the subject of ageing with that of religion in contemporary European society. This might seem a natural association to make but in fact is largely missing in current research in both gerontology and religious studies. . . . The study of ageing in its turn has also given limited attention to the role of religious faith and practice, as well as to secular alternatives to religion, in providing existential meaning to older people’s lives.
What political theologies are embedded in and shape Zionist and Palestinian refugee mappings of space and place? This is the animating question of my new book, Mapping Exile and Return, which stems from my doctoral studies in theology at the University of Chicago and 11 years of work in the Middle East.
This is a book about India and China. It is about the ways in which these nation-forms, and the nationalist understandings of religion that have thereby developed, have been transformed by Western imperial modernity.
This book examines the development of Catholic social philosophy from the end of World War II up through the turbulent 1960s. Vatican Council II can be seen as the culmination of the Catholic liberal or progressive tradition, the earlier history of which was the subject of my previous book Catholic Intellectuals and the Challenge of Democracy (2002). Thanks to the ground-breaking work of such Catholics as Jacques Maritain, Virgil Michel, Hans Küng, John Courtney Murray and others, there was in place by the calling of Vatican II a theological platform from which the Church could launch a progressive approach to the secular challenges of the modern age.
Writing in May, 1670, the German theologian Jacob Thomasius fulminated against a recent, anonymously published book. It is, he claimed, “a godless document” that should be immediately banned in all countries. His Dutch colleague, Regnier Mansveld, a professor at the University of Utrecht, insisted that the new publication was harmful to all religions and “ought to be buried forever in an eternal oblivion.” Willem van Blijenburgh, a philosophically inclined Dutch merchant, wrote that “this atheistic book is full of abominations … which every reasonable person should find abhorrent.” One disturbed critic went so far as to call it “a book forged in hell”, written by the devil himself.
Re-thinking the intersection of law and religion today tends to proceed from a concern for the limits of religious freedom and a critique of the foundational historical, social, and cultural presumptions about religion that are seen to undercut or frustrate the possibility of advancing religious freedom.
NATO’s humanitarian war in Kosovo in 1999 provides the context for the central idea of this book. In that conflict, the puzzling linkage between the desire to advance human rights and military means raises far-reaching questions about the role of rights in shaping international wars. Is it possible to understand or explain wars as an outcome of perceptions of rights? How did rights, be they divine rights in the Middle Ages, territorial rights in the eighteenth century, or human rights today, become something that people are willing to fight and die for?
In its report Men and AIDS: A Gendered Approach (2000), the United Nations programme on HIV and AIDS, UNAIDS, has highlighted the critical role of men and prevalent concepts of masculinity in the spread of HIV and the impact of AIDS globally. Where earlier work on gender and the HIV epidemic tended to focus on women and their specific vulnerabilities vis-à-vis the HIV virus and the stigma surrounding AIDS, this UNAIDS report illustrates the shift towards men and masculinities.