Posted on by Mark Movsesian

Kotsko, “Neoliberalism’s Demons”

pid_29538Here is a new book from Stanford University Press that argues that neoliberalism is a kind of religious commitment; that it has extended its domain to all manner of private and public choices; that it has enabled right-wing populism, which mimics neoliberalism’s worst features; and that it needs to be resisted in the name of race, gender, and sexual identity. The first two points seem right to me, but not the second. It’s very hard to see how populism is not at least in part a rejection of the economic inequalities that neoliberalism creates. And my impression is that neoliberalism quite easily accommodates identities. In fact, it commodifies them.

Readers can judge for themselves. The book is Neoliberalism’s Demons: On the Political Theology of Late Capitalism, by Adam Kotsko (North Central College). The publisher’s description follows:

By both its supporters and detractors, neoliberalism is usually considered an economic policy agenda. Neoliberalism’s Demons argues that it is much more than that: a complete worldview, neoliberalism presents the competitive marketplace as the model for true human flourishing. And it has enjoyed great success: from the struggle for “global competitiveness” on the world stage down to our individual practices of self-branding and social networking, neoliberalism has transformed every aspect of our shared social life.

The book explores the sources of neoliberalism’s remarkable success and the roots of its current decline. Neoliberalism’s appeal is its promise of freedom in the form of unfettered free choice. But that freedom is a trap: we have just enough freedom to be accountable for our failings, but not enough to create genuine change. If we choose rightly, we ratify our own exploitation. And if we choose wrongly, we are consigned to the outer darkness—and then demonized as the cause of social ills. By tracing the political and theological roots of the neoliberal concept of freedom, Adam Kotsko offers a fresh perspective, one that emphasizes the dynamics of race, gender, and sexuality. More than that, he accounts for the rise of right-wing populism, arguing that, far from breaking with the neoliberal model, it actually doubles down on neoliberalism’s most destructive features

Posted on by amnania

Around the Web

Here are some important law-and-religion news stories from around the web:

Posted on by Mark Movsesian

“Shakespeare and Early Modern Religion” (Lowenstein & Whitmore, eds.)

9781108733663I have always been puzzled by the way some of my Catholic colleagues in the academy strive to prove that William Shakespeare was a secret Catholic. All sorts of coded messages in his sonnets and plays are adduced; all manner of shadowy associates and networks offered by way of proof. I’m no Shakespeare scholar, but to me the evidence seems pretty shallow. Not that I think Shakespeare was a committed Protestant–and let me add, I have no particular church in this fight. It’s just that all these secret messages and clandestine networks can’t overcome, for me, the indifference about religion that I see in his plays. Shakespeare seems detached about pretty much everything, including religion. (I know, I know, that’s just how a secret Catholic would present himself in Elizabethan and Jacobean England). Shakespeare seems to understand Christianity in broad, cultural terms and to take from it only one thing: the virtue of forgiveness. More than that, it seems to me, it isn’t really possible to say.

These matters are perhaps discussed in a new collection from Cambridge, Shakespeare and Early Modern Religion. The editors are David Lowenstein (University of Wisconsin, Madison) and Michael Whitmore (Folger Shakespeare Library). The publisher’s description follows:

Written by an international team of literary scholars and historians, this collaborative volume illuminates the diversity of early modern religious beliefs and practices in Shakespeare’s England, and considers how religious culture is imaginatively reanimated in Shakespeare’s plays. Fourteen new essays explore the creative ways Shakespeare engaged with the multifaceted dimensions of Protestantism, Catholicism, non-Christian religions including Judaism and Islam, and secular perspectives, considering plays such as Hamlet, Julius Caesar, King John, King Lear, Macbeth, Measure for Measure, A Midsummer Night’s Dream and The Winter’s Tale. The collection is of great interest to readers of Shakespeare studies, early modern literature, religious studies, and early modern history.

  • Offers interdisciplinary perspectives on Shakespeare and early modern religion from both literary scholars and historians, appealing to a broad range of readers.
  • Illuminates the ways in which Shakespeare’s plays represent a wide variety of religious beliefs and practices, also revealing a dynamic interaction between religious and secular issues in the plays
  • Connects religious issues in Shakespeare’s plays with political and national ones, illuminating religious belief, politics and national identity in early modern England.

 

Posted on by Mark Movsesian

Treadgold, “The University We Need”

9781594039898_FC-310x460Among the topics we discussed at last year’s Tradition Project meeting in New York was the current state of the American university. On one view, the university exists, in large part, to preserve and transmit a culture’s intellectual tradition–the best of what has been thought and written over centuries. Most American universities today, it’s fair to say, do not have that view of themselves. They think of themselves as the conquerors of tradition rather than its preservers. And this is not because American universities endorse the Enlightenment’s emphasis on rationality, at least not outside the hard sciences. Rather, it is because American universities have become Romantic. They dedicate themselves, more and more, to promoting an ideal of personal authenticity that views tradition as an existential enemy. (This is one reason why so few conservatives get jobs in universities today, by the way). Where this will end, no one knows. But how long will parents be willing to pay tens of thousands of dollars a year for their kids to find themselves? The kids could do that for a lot less money elsewhere.

A new book from Encounter Press, The University We Need: Reforming American Higher Education, offers some thoughts on the present state of American academics. The author is Warren Treadgold (St. Louis University). Seems worth a look. Here is the description from the publisher’s website:

Though many people know that American universities now offer an inadequate and incoherent education from a leftist viewpoint that excludes moderate and conservative ideas, few people understand how much this matters, how it happened, how bad it is, or what can be done about it. In The University We Need, Professor Warren Treadgold shows the crucial role of universities in American culture and politics, the causes of their decline in administrative bloat and inept academic hiring, the effects of the decline on teaching and research, and some possible ways of reversing the decline. He explains that one suggested reform, the abolition of tenure, would further increase the power of administrators, further decrease the quality of professors, and make universities even more doctrinaire and intolerant. Instead he proposes federal legislation to monitor the quality and honesty of professors and to limit spending on administration to no more than 20% of university budgets (Harvard now spends 40%). Finally, he offers a specific proposal for the founding of a new leading university that could seriously challenge the dominance of Harvard, Princeton, Yale, Stanford, and Berkeley and attract conservative and moderate faculty and students now isolated in universities and colleges that are either leftist or mediocre. While agreeing with conservative critics that universities are in severe crisis, Treadgold believes that the universities’ problems largely transcend ideology and have grown worse partly because disputants on both sides of the academic debate have misunderstood the methods and goals of higher education.

Posted on by Marc O. DeGirolami

Loyola University Maryland on Thursday

I’m very pleased to give a slightly belated Constitution Day lecture at Loyola University Maryland’s political science department this coming Thursday, at the kind invitation of Dr. Jesse Merriam. I’ll be speaking about the trajectory of some of the Court’s more recent First Amendment cases involving the freedom of speech and religious freedom.

Posted on by Mark Movsesian

A New Translation of Kojeve’s “Atheism”

9780231180009Long before Francis Fukuyama popularized the phrase in the 1990s, the French philosopher and government official, Alexandre Kojève, had come up with his own theory about “the end of history.” Kojève thought that egalitarianism in the French model–an admixture of liberalism and socialism–was the telos to which the ages had been tending, and that further debate among competing political and ideological commitments had become unnecessary. Kojève did not have too much impact in America, but he had a large influence in Europe, and was important in the founding of the European Economic Community, the predecessor of today’s European Union, the current state of which shows, yet again, that one should always view confident statements about history’s end with some caution.

Later this fall, Columbia University Press will release a new translation (by Jeff Love) of Kojève’s unfinished book, Atheism, the central theme of which appears to be the impossibility of finding any real source of transcendent authority outside politics. Sounds very much like a Eurocrat, actually. Here is the description from Columbia’s website:

One of the twentieth century’s most brilliant and unconventional thinkers, Alexandre Kojève was a Russian émigré to France whose lectures on Hegel in the 1930s galvanized a generation of French intellectuals. Although Kojève wrote a great deal, he published very little in his lifetime, and so the ongoing rediscovery of his work continues to present new challenges to philosophy and political theory. Written in 1931 but left unfinished, Atheism is an erudite and open-ended exploration of profound questions of estrangement, death, suicide, and the infinite that demonstrates the range and the provocative power of Kojève’s thought.

Ranging across Heidegger, Buddhism, Christianity, German idealism, Russian literature, and mathematics, Kojève advances a novel argument about freedom and authority. He investigates the possibility that there is not any vantage point or source of authority—including philosophy, science, or God—that is outside or beyond politics and the world as we experience it. The question becomes whether atheism—or theism—is even a meaningful position since both affirmation and denial of God’s existence imply a knowledge that seems clearly outside our capacities. Masterfully translated by Jeff Love, this book offers a striking new perspective on Kojève’s work and its implications for theism, atheism, politics, and freedom.

Posted on by Daniel Vitagliano

Around the Web

Here are some important law-and-religion news stories from around the web:

Posted on by Mark Movsesian

“Research Handbook on Law and Religion” (Adhar, ed.)

9781788112468To start off our book posts this week, here is a forthcoming volume from Edward Elgar that looks great, the Research Handbook on Law and Religion, edited by our friend, Rex Adhar (University of Otago, New Zealand). The list of contributors, including our sometime guest bloggers, Michael Helfand and Steve Smith, and Tradition Project participants Perry Dane and Hans-Martien ten Napel (also Steve, wearing a different hat!), is quite impressive, indeed. The volume addresses law and religion from a comparative perspective, which is always helpful. Here’s the description from the publisher’s website:

Offering an interdisciplinary, international and philosophical perspective, this comprehensive Research Handbook explores both perennial and recent legal issues that concern the modern state and its interaction with religious communities and individuals.

Providing in-depth, original analysis the book includes studies of a wide array of nation states, such as India and Turkey, which each have their own complex issues centered on law, religion and the interactions between the two. Longstanding issues of religious liberty are explored such as the right of conscientious objection, religious confession privilege and the wearing of religious apparel. The contested meanings of the secular state and religious neutrality are revisited from different perspectives and the reality of the international human rights protections for religious freedom are analysed.

Timely and astute, this discerning Research Handbook will be a valuable resource for both academics and researchers interested in the many topics surrounding law and religion. Lawyers and practitioners will also appreciate the clarity with which the rights of religious liberty, and the challenges in making these compatible with state law, are presented.

Posted on by amnania

Around the Web

Here are some important law-and-religion news stories from around the web:

Posted on by Marc O. DeGirolami

Soper & Fetzer, “Religion and Nationalism in Global Perspective”

The relationship of religion to the nation-state, as well as the relationship of traditional Comp religion natstructures of meaning and belonging to the nation-state, is a very pressing one in today’s increasingly nationalist and populist politics–here and around the world. So this new work of comparative political thought looks to be a very welcome study of the interaction of these two forces: Religion and Nationalism in Global Perspective (CUP) by J. Christopher Soper and Joel S. Fetzer.

It is difficult to imagine forces in the modern world as potent as nationalism and religion. Both provide people with a source of meaning, each has motivated individuals to carry out extraordinary acts of heroism and cruelty, and both serve as the foundation for communal and personal identity. While the subject has received both scholarly and popular attention, this distinctive book is the first comparative study to examine the origins and development of three distinct models: religious nationalism, secular nationalism, and civil-religious nationalism. Using multiple methods, the authors develop a new theoretical framework that can be applied across diverse countries and religious traditions to understand the emergence, development, and stability of different church-state arrangements over time. The work combines public opinion, constitutional, and content analysis of the United States, Israel, India, Greece, Uruguay, and Malaysia, weaving together historical and contemporary illustrations.