In May, Oxford University Press will release “Buddhism and Political Theory” by Matthew J. Moore (California Polytechnic State University). The publisher’s description follows:
Despite the recent upsurge of interest in comparative political theory, there has been virtually no serious examination of Buddhism by political philosophers in the past five decades. In part, this is because Buddhism is not typically seen as a school of political thought.
However, as Matthew Moore argues, Buddhism simultaneously parallels and challenges many core assumptions and arguments in contemporary Western political theory. In brief, Western thinkers not only have a great deal to learn about Buddhism, they have a great deal to learn from it. To both incite and facilitate the process of Western theorists engaging with this neglected tradition, this book provides a detailed, critical reading of the key primary Buddhist texts, from the earliest recorded teachings of the Buddha through the present day. It also discusses the relevant secondary literature on Buddhism and political theory (nearly all of it from disciplines other than political theory), as well as the literatures on particular issues addressed in the argument.
Moore argues that Buddhist political thought rests on three core premises–that there is no self, that politics is of very limited importance in human life, and that normative beliefs and judgments represent practical advice about how to live a certain way, rather than being obligatory commands about how all persons must act. He compares Buddhist political theory to what he sees as Western analogues–Nietzsche’s similar but crucially different theory of the self, Western theories of limited citizenship from Epicurus to John Howard Yoder, and to the Western tradition of immanence theories in ethics. This will be the first comprehensive treatment of Buddhism as political theory.
This month, Oxford University Press will release “A Political Theory for the Jewish People” by Chaim Gans (Tel Aviv University). The publisher’s description follows:
Chaim Gans’s A Political Theory for the Jewish People examines the two dominant interpretations of Zionism, contrasts them with post-Zionist alternatives, and develops a third model. Along with exploring the historiographic, philosophical and moral foundations of each of these approaches, Gans considers their implications for the relationship between Jews and Arabs in Israel/Palestine as well as the relationship between Israeli and diasporic Jews.
Proprietary Zionism, Gans argues, is the version that is most popular among the Israeli Jewish public. It conceives of the land of Israel/historic Palestine as the property of the Jewish people. It also conceives of the entire Jewish people as belonging to Israel. Hierarchical Zionism is common among Israel’s educated elites and interprets the Jewish right to self-determination as a right to hegemony within the Israeli state. It remains silent on the issue of the relationship between Israeli and non-Israeli Jews. Post-Zionist approaches, conversely, thoroughly reject these Zionist narratives regarding Jewish history and critique the rationale for the continued existence of the state of Israel as a Jewish state.
Gans disagrees with all of these approaches, and in their stead advocates egalitarian Zionism, which is based on an egalitarian interpretation of the right to national self-determination and derives from the justifications for Zionism in its early years. As such, it interprets the historical link between the Jews and the land of Israel in terms of identity rather than property. It also views the link between Israel and world Jewry as a matter of choice for individual Jews–not as a matter of necessity, inextricably bound to their essence as Jews. He sees it as preferable to both the dominant strands of Zionism but also to the major contemporary anti-Zionist approaches: first, that of the Israeli post-Zionists offering a civic or post-colonial vision of a non-Jewish state, and, secondly, that of the mostly American post-Zionists who have a neo-diasporic vision for both Israeli and non-Israeli Jews in which the connection to the land of Israel is loose at best. Ultimately, the book argues that egalitarian Zionism is superior to its rivals both in the authenticity of its relationship to Jewish history and in its implications for denizens of Israeland Jews around the world.
In January, Prometheus Books will release “Islamic Fascism,” by Hamed Abdel-Samad. The publisher’s description follows:
This polemic against Islamic extremism highlights the striking parallels between contemporary Islamism — as exemplified by ISIS, Boko Haram, al Qaeda, and others — and the twentieth-century fascism embodied by Hitler and Mussolini. Like those infamous European ideologies, Islamism today touts imperialist dreams of world domination, belief in its inherent superiority, contempt for the rest of humanity, and often a murderous agenda. Author Hamed Abdel-Samad, born and raised in Egypt, not only explains the historical connections between early twentieth-century fascist movements in Europe and extremist factions in Islam but also traces the fascist tendencies in mainstream Islam that have existed throughout its history.
Examining key individuals and episodes from centuries past, the book shows the influence of Islam’s earliest exploits on current politics in the Islamic world. The author’s incisive analysis exposes the fascist underpinnings of the Muslim Brotherhood, Hamas, Hezbollah, the Shia regime in Iran, ISIS, Salafi and Jihadist ideologies, and more.
Forcefully argued and well-researched, this book grew out of a lecture on Islamic fascism that the author gave in Cairo, which resulted in a call for his death by three prominent Egyptian clerics. This American edition contains two new chapters, one on the Islamic State in Syria and Iraq and one on the Charlie Hebdo massacre.
In December, Routledge will release “The Muslim Brotherhood: The Arab Spring and its Future Face,” by Beverley Milton-Edwards (Queen’s University Belfast). The publisher’s description follows:
The Muslim Brotherhood is the most significant and enduring Sunni Islamist organization of the contemporary era. Its roots lie in the Middle East but it has grown into both a local and global movement, with its well-placed branches reacting effectively to take the opportunities for power and electoral competition offered by the Arab Spring.
Regarded by some as a force of moderation among Islamists, and by others as a façade hiding a terrorist fundamentalist threat, the potential influence of the Muslim Brotherhood on Middle Eastern politics remains ambiguous. The Muslim Brotherhood: The Arab Spring and its Future Face provides an essential insight into the organisation, with chapters devoted to specific cases where the Brotherhood has important impacts on society, the state and politics. Key themes associated with the Brotherhood, such as democracy, equality, pan-Islamism, radicalism, reform, the Palestine issue and gender, are assessed to reveal an evolutionary trend within the movement since its founding in Egypt in 1928 to its manifestation as the largest Sunni Islamist movement in the Middle East in the 21st century. The book addresses the possible future of the Muslim Brotherhood; whether it can surprise sceptics and effectively accommodate democracy and secular trends, and how its ascension to power through the ballot box might influence Western policy debates on their engagement with this manifestation of political Islam.
Drawing on a wide range of sources, this book presents a comprehensive study of a newly resurgent movement and is a valuable resource for students, scholars and policy makers focused on Middle Eastern Politics.
In January, HarperCollins Publishers will release “Why Liberals Win the Culture Wars (Even When They Lose Elections): The Battles That Define America from Jefferson’s Heresies to Gay Marriage,” by Stephen Prothero (Boston University). The publisher’s description follows:
In this timely, carefully reasoned social history of the United States, the New York Times bestselling author of Religious Literacy and God Is Not One places today’s heated culture wars within the context of a centuries-long struggle of right versus left and religious versus secular to reveal how, ultimately, liberals always win.
Though they may seem to be dividing the country irreparably, today’s heated cultural and political battles between right and left, Progressives and Tea Party, religious and secular are far from unprecedented. In this engaging and important work, Stephen Prothero reframes the current debate, viewing it as the latest in a number of flashpoints that have shaped our national identity. Prothero takes us on a lively tour through time, bringing into focus the election of 1800, which pitted Calvinists and Federalists against Jeffersonians and “infidels;” the Protestants’ campaign against Catholics in the mid-nineteenth century; the anti-Mormon crusade of the Victorian era; the fundamentalist-modernist debates of the 1920s; the culture wars of the 1980s and 1990s; and the current crusade against Islam.
As Prothero makes clear, our culture wars have always been religious wars, progressing through the same stages of conservative reaction to liberal victory that eventually benefit all Americans. Drawing on his impressive depth of knowledge and detailed research, he explains how competing religious beliefs have continually molded our political, economic, and sociological discourse and reveals how the conflicts which separate us today, like those that came before, are actually the byproduct of our struggle to come to terms with inclusiveness and ideals of “Americanness.” To explore these battles, he reminds us, is to look into the soul of America—and perhaps find essential answers to the questions that beset us.
In January, Ashgate will release “From Popular Liberalism to National Socialism: Religion, Culture and Politics in South-Western Germany, 1860s-1930s,” by Oded Heilbronner (Shenkar College of Engineering, Design and Art and the Hebrew University of Jerusalem, Israel). The publisher’s description follows:
‘Long live liberty, equality, fraternity and dynamite’
So went the traditional slogan of the radical liberals in Greater Swabia, the south-western part of modern Germany. This book investigates the development of what the author terms ‘popular liberalism’ in this region, in order to present a more nuanced understanding of political and cultural patterns in Germany up to the early 1930s. In particular, the author offers an explanation for the success of National Socialism before 1933 in certain regions of South Germany, arguing that the radical liberal sub-culture was not subsumed by the Nazi Party, but instead changed its form of representation. Together with the famous völkish fraction and the leftist fraction within the chapters of the Nazi Party, there were radical-liberal associations, ex-members of radical-liberal parties, sympathizers with these parties, and notables with a radical orientation derived from family and regional traditions. These people and associations believed that the Nazi Party could fulfil their radical – liberal vision, rooted in the local democratic and liberal traditions which stretched from 1848 to the early 20th century. By looking afresh at the relationship between local-regional identities and national politics, this book makes a major contribution to the study of the roots of Nazism.
In December, the Oxford University Press will release “Teaching Civic Engagement,” edited by Forrest Clingerman (Ohio Northern University) and Reid B. Locklin (St. Michael’s College and University of Toronto). The publisher’s description follows:
Using a new model focused on four core capacities-intellectual complexity, social location, empathetic accountability, and motivated action–Teaching Civic Engagement explores the significance of religious studies in fostering a vibrant, just, and democratic civic order.
In the first section of the book, contributors detail this theoretical model and offer an initial application to the sources and methods that already define much teaching in the disciplines of religious studies and theology. A second section offers chapters focused on specific strategies for teaching civic engagement in religion classrooms, including traditional textual studies, reflective writing, community-based learning, field trips, media analysis, ethnographic methods, direct community engagement and a reflective practice of “ascetic withdrawal.” The final section of the volume explores theoretical issues, including the delimitation of the “civic” as a category, connections between local and global in the civic project, the question of political advocacy in the classroom, and the role of normative commitments.
Collectively these chapters illustrate the real possibility of connecting the scholarly study of religion with the societies in which we, our students, and our institutions exist. The contributing authors model new ways of engaging questions of civic belonging and social activism in the religion classroom, belying the stereotype of the ivory tower intellectual.
In October, Routledge released “Politics of the Islamic Tradition: The Thought of Muhammad Al-Ghazali,” by Mohammed Moussa (Tokyo University of Foreign Studies). The publisher’s description follows:
Over the last two centuries the Muslim world has undergone dramatic transformations, impacting the Islamic tradition and throwing into question our understanding of tradition. The notion of tradition as an unmoving edifice is contradicted by the very process of its transmission, and the complex role human beings play in creating and sustaining traditions is evident in the indigenous mechanisms of change within the Islamic tradition.
Politics of the Islamic Tradition locates the work of Egyptian cleric Muhammad al-Ghazali within the context of this dynamic Islamic tradition, with special focus on his political thought. Al-Ghazali inherited a vast and diverse heritage which he managed to reinterpret in a changing world. An innovative exploration of the change and continuity present within Muslim discourses, this book brings together disparate threads of the Islamic tradition, religious exegesis, the contemporary Arab Middle East, the Islamic state and idea of renewal in al-Ghazali’s thought. As well as being one of the first complete treatments of al-Ghazali’s works, this book provides an original critical approach to tradition and its capability for innovation and change, countering the dichotomy between tradition and modernity that typically informs most scholarly studies on contemporary Islam.
Offering highly original insights into Islamic thought and engaging with critical notions of tradition, this book is essential reading for students and scholars of Islamic Politics and History.
In December, the Columbia University Press will release “Spreading Buddha’s Word in East Asia: The Formation and Transformation of the Chinese Buddhist Canon,” edited by Jiang Wu (University of Arizona) and Lucille Chia (University of California at Riverside). The publisher’s description follows:
A monumental work in the history of religion, the history of the book, the study of politics, and bibliographical research, this volume follows the making of the Chinese Buddhist canon from the fourth century to the digital era. Approaching the subject from a historical perspective, the book ties the religious, social, and textual practices of canon formation to the development of East Asian Buddhist culture and opens up the study of Chinese Buddhist texts to readers interested in the evolution of Chinese writing in general and the Confucian and Daoist traditions in particular.
The collection undertakes extensive readings of major scriptural catalogs from the early manuscript era as well as major printed editions, including the Kaibao Canon, Qisha Canon, Goryeo Canon, and Taisho Canon. Contributors add fascinating depth to such understudied issues as the historical process of compilation, textual manipulation, physical production and management, sponsorship, the dissemination of various editions, cultic activities surrounding the canon, and the canon’s reception in different East Asian societies. The Chinese Buddhist canon is one of the most enduring textual traditions in East Asian religion and culture, and through this exhaustive, multifaceted effort, an essential body of work becomes part of a new, versatile narrative of East Asian Buddhism that has far-reaching implications for world history.
This month, the Yale University Press releases “The New Abolition: W.E.B. Du Bois and the Black Social Gospel,” by Gary Dorrien (Union Theological Seminary and Columbia University). The publisher’s description follows:
The black social gospel emerged from the trauma of Reconstruction to ask what a “new abolition” would require in American society. It became an important tradition of religious thought and resistance, helping to create an alternative public sphere of excluded voices and providing the intellectual underpinnings of the civil rights movement. This tradition has been seriously overlooked, despite its immense legacy.
In this groundbreaking work, Gary Dorrien describes the early history of the black social gospel from its nineteenth-century founding to its close association in the twentieth century with W. E. B. Du Bois. He offers a new perspective on modern Christianity and the civil rights era by delineating the tradition of social justice theology and activism that led to Martin Luther King Jr.