Hans Joas – författare

The first classics in human history—the early works of literature, philosophy, and theology to which we have returned throughout the ages—appeared in the middle centuries of the first millennium bce. The canonical texts of the Hebrew scriptures, the philosophical writings of Plato and Aristotle, the Analects of Confucius and the Daodejing, the Bhagavad Gita and the teachings of the Buddha—all of these works came down to us from the compressed period of history that Karl Jaspers memorably named the Axial Age.In The Axial Age and Its Consequences, Robert Bellah and Hans Joas make the bold claim that intellectual sophistication itself was born worldwide during this critical time. Across Eurasia, a new self-reflective attitude toward human existence emerged, and with it an awakening to the concept of transcendence. From Axial Age thinkers we inherited a sense of the world as a place not just to experience but to investigate, envision, and alter through human thought and action.Bellah and Joas have assembled diverse scholars to guide us through this astonishing efflorescence of religious and philosophical creativity. As they explore the varieties of theorizing that arose during the period, they consider how these in turn led to utopian visions that brought with them the possibility of both societal reform and repression. The roots of our continuing discourse on religion, secularization, inequality, education, and the environment all lie in Axial Age developments. Understanding this transitional era, the authors contend, is not just an academic project but a humanistic endeavor.

Émile Durkheim remains one of the most controversial, and one of the most deeply misunderstood, classics of social theory. His work differs from the dominant version of sociology that has essentially accepted the modernist self-description of contemporary societies; and it squarely contradicts the individualism that has come to dominate the social sciences. For everybody who is interested in constructing theoretical alternatives to this individualism, Durkheim's sociology can be a highly useful inspiration - not only because of the solutions it suggests, but already because of the questions it asks. Making use of the theoretical possibilities offered by the Durkheimian tradition, however, requires going beyond the familiar appropriations. Therefore, The Oxford Handbook of Émile Durkheim takes stock of the different recent debates on Durkheimian sociology, and makes them accessible to a wide audience spanning various disciplines; this includes crucial debates that, due to language barriers, are not easily accessible for an English-reading public. The handbook's chapters elucidate the controversial key concepts of Durkheimian sociology; situate them within the contemporary political and theoretical debates they were originally responding to; offer surveys of empirical research that uses Durkheimian concepts (on topics that were already central for Durkheim's own work as well as on topics that Durkheim hardly touched upon), thus demonstrating the possibilities of a Durkheimian sociology; bring out the divergent, and competing, ways in which Durkheim's ideas have been appropriated and reformulated within more recent theoretical developments in the social sciences. In doing so, this volume is an important resource for all scholars and students looking to understand Durkheimian sociology.

Emile Durkheim remains one of the most controversial, and one of the most deeply misunderstood, classics of social theory. His work differs from the dominant version of sociology that has essentially accepted the modernist self-description of contemporary societies; and it squarely contradicts the individualism that has come to dominate the social sciences. For everybody who is interested in constructing theoretical alternatives to this individualism, Durkheim's sociology can be a highly useful inspiration - not only because of the solutions it suggests, but already because of the questions it asks. Making use of the theoretical possibilities offered by the Durkheimian tradition, however, requires going beyond the familiar appropriations. Therefore, The Oxford Handbook of Emile Durkheim takes stock of the different recent debates on Durkheimian sociology, and makes them accessible to a wide audience spanning various disciplines; this includes crucial debates that, due to language barriers, are not easily accessible for an English-reading public. The handbook's chapters elucidate the controversial key concepts of Durkheimian sociology; situate them within the contemporary political and theoretical debates they were originally responding to; offer surveys of empirical research that uses Durkheimian concepts (on topics that were already central for Durkheim's own work as well as on topics that Durkheim hardly touched upon), thus demonstrating the possibilities of a Durkheimian sociology; bring out the divergent, and competing, ways in which Durkheim's ideas have been appropriated and reformulated within more recent theoretical developments in the social sciences. In doing so, this volume is an important resource for all scholars and students looking to understand Durkheimian sociology.

Emile Durkheim remains one of the most controversial, and one of the most deeply misunderstood, classics of social theory. His work differs from the dominant version of sociology that has essentially accepted the modernist self-description of contemporary societies; and it squarely contradicts the individualism that has come to dominate the social sciences. For everybody who is interested in constructing theoretical alternatives to this individualism, Durkheim's sociology can be a highly useful inspiration - not only because of the solutions it suggests, but already because of the questions it asks. Making use of the theoretical possibilities offered by the Durkheimian tradition, however, requires going beyond the familiar appropriations. Therefore, The Oxford Handbook of Emile Durkheim takes stock of the different recent debates on Durkheimian sociology, and makes them accessible to a wide audience spanning various disciplines; this includes crucial debates that, due to language barriers, are not easily accessible for an English-reading public. The handbook's chapters elucidate the controversial key concepts of Durkheimian sociology; situate them within the contemporary political and theoretical debates they were originally responding to; offer surveys of empirical research that uses Durkheimian concepts (on topics that were already central for Durkheim's own work as well as on topics that Durkheim hardly touched upon), thus demonstrating the possibilities of a Durkheimian sociology; bring out the divergent, and competing, ways in which Durkheim's ideas have been appropriated and reformulated within more recent theoretical developments in the social sciences. In doing so, this volume is an important resource for all scholars and students looking to understand Durkheimian sociology.

Disenchantment is a key term in the self-understanding of modernity. But what exactly does this concept mean? What was its original meaning when Max Weber introduced it? And can the conventional meaning or Max Weber's view really be defended, given the present state of knowledge about the history of religion? In The Power of the Sacred, Hans Joas develops the fundamentals of a new sociological theory of religion by first reconstructing existing theories, from the eighteenth century to the present. Through a critical reading and reassessment of key texts in the three empirical disciplines of history, psychology, and sociology of religion, including the works of David Hume, J.G. Herder, Friedrich Schleiermacher, William James, Emile Durkheim, and Ernst Troeltsch, Joas presents an understanding of religion that lays the groundwork for a thorough study of Max Weber's views on disenchantment. After deconstructing Weber's highly ambiguous use of the concept, Joas proposes an alternative to the narratives of disenchantment and secularization which have dominated debates on the topic. He constructs a novel interpretation that takes into account the dynamics of ever new sacralizations, their normative evaluation in the light of a universalist morality as it first emerged in the "Axial Age," and the dangers of the misuse of religion in connection with the formation of power. Built upon the human experience of self-transcendence, rather than human cognition or cultural discourses, The Power of the Sacred challenges both believers and non-believers alike to rethink the defining characteristics of Western modernity.

Disenchantment is a key term in the self-understanding of modernity. But what exactly does this concept mean? What was its original meaning when Max Weber introduced it? And can the conventional meaning or Max Weber''s view really be defended, given the present state of knowledge about the history of religion? In The Power of the Sacred, Hans Joas develops the fundamentals of a new sociological theory of religion by first reconstructing existing theories, from the eighteenth century to the present. Through a critical reading and reassessment of key texts in the three empirical disciplines of history, psychology, and sociology of religion, including the works of David Hume, J.G. Herder, Friedrich Schleiermacher, William James, Emile Durkheim, and Ernst Troeltsch, Joas presents an understanding of religion that lays the groundwork for a thorough study of Max Weber''s views on disenchantment. After deconstructing Weber''s highly ambiguous use of the concept, Joas proposes an alternative to the narratives of disenchantment and secularization which have dominated debates on the topic. He constructs a novel interpretation that takes into account the dynamics of ever new sacralizations, their normative evaluation in the light of a universalist morality as it first emerged in the "Axial Age," and the dangers of the misuse of religion in connection with the formation of power. Built upon the human experience of self-transcendence, rather than human cognition or cultural discourses, The Power of the Sacred challenges both believers and non-believers alike to rethink the defining characteristics of Western modernity.

Disenchantment is a key term in the self-understanding of modernity. But what exactly does this concept mean? What was its original meaning when Max Weber introduced it? And can the conventional meaning or Max Weber''s view really be defended, given the present state of knowledge about the history of religion? In The Power of the Sacred, Hans Joas develops the fundamentals of a new sociological theory of religion by first reconstructing existing theories, from the eighteenth century to the present. Through a critical reading and reassessment of key texts in the three empirical disciplines of history, psychology, and sociology of religion, including the works of David Hume, J.G. Herder, Friedrich Schleiermacher, William James, Emile Durkheim, and Ernst Troeltsch, Joas presents an understanding of religion that lays the groundwork for a thorough study of Max Weber''s views on disenchantment. After deconstructing Weber''s highly ambiguous use of the concept, Joas proposes an alternative to the narratives of disenchantment and secularization which have dominated debates on the topic. He constructs a novel interpretation that takes into account the dynamics of ever new sacralizations, their normative evaluation in the light of a universalist morality as it first emerged in the "Axial Age," and the dangers of the misuse of religion in connection with the formation of power. Built upon the human experience of self-transcendence, rather than human cognition or cultural discourses, The Power of the Sacred challenges both believers and non-believers alike to rethink the defining characteristics of Western modernity.

How do the history of religion and the history of political freedom relate to each other? The variety of views on this subject in philosophy, the humanities and social sciences, and the public is broad and confusing. But the grandiose synthesis in which Hegel brought together Christianity and political freedom is still an enormous source of orientation for many-despite or even because of the influential provocations of Friedrich Nietzsche.As Hans Joas shows in Under the Spell of Freedom, a different view has developed in the religious thinking of the twentieth century based on a conception of history that is more open to the future and on a concept of freedom that is richer than that of Hegel. Using sixteen selected thinkers, Joas deconstructs the grand Hegelian narrative of human history as the self-realization of the idea of freedom, setting as a counterpart the sketches of a theory of the emergence of moral universalism. Further, taking the classical views of Hegel and his emphasis on the role of Protestant Christianity and the extremely negative views about Christianity in the work of the philosopher Friedrich Nietzsche, Joas elaborates on this new understanding of religion and freedom, which avoids both Eurocentrism and an intellectualist view of religious faith and practice.The result is a forceful plea for a global history of moral universalism. Under the Spell of Freedom is an important step in this direction.

How do the history of religion and the history of political freedom relate to each other? The variety of views on this subject in philosophy, the humanities and social sciences, and the public is broad and confusing. But the grandiose synthesis in which Hegel brought together Christianity and political freedom is still an enormous source of orientation for many-despite or even because of the influential provocations of Friedrich Nietzsche.As Hans Joas shows in Under the Spell of Freedom, a different view has developed in the religious thinking of the twentieth century based on a conception of history that is more open to the future and on a concept of freedom that is richer than that of Hegel. Using sixteen selected thinkers, Joas deconstructs the grand Hegelian narrative of human history as the self-realization of the idea of freedom, setting as a counterpart the sketches of a theory of the emergence of moral universalism. Further, taking the classical views of Hegel and his emphasis on the role of Protestant Christianity and the extremely negative views about Christianity in the work of the philosopher Friedrich Nietzsche, Joas elaborates on this new understanding of religion and freedom, which avoids both Eurocentrism and an intellectualist view of religious faith and practice.The result is a forceful plea for a global history of moral universalism. Under the Spell of Freedom is an important step in this direction.

How do the history of religion and the history of political freedom relate to each other? The variety of views on this subject in philosophy, the humanities and social sciences, and the public is broad and confusing. But the grandiose synthesis in which Hegel brought together Christianity and political freedom is still an enormous source of orientation for many-despite or even because of the influential provocations of Friedrich Nietzsche.As Hans Joas shows in Under the Spell of Freedom, a different view has developed in the religious thinking of the twentieth century based on a conception of history that is more open to the future and on a concept of freedom that is richer than that of Hegel. Using sixteen selected thinkers, Joas deconstructs the grand Hegelian narrative of human history as the self-realization of the idea of freedom, setting as a counterpart the sketches of a theory of the emergence of moral universalism. Further, taking the classical views of Hegel and his emphasis on the role of Protestant Christianity and the extremely negative views about Christianity in the work of the philosopher Friedrich Nietzsche, Joas elaborates on this new understanding of religion and freedom, which avoids both Eurocentrism and an intellectualist view of religious faith and practice.The result is a forceful plea for a global history of moral universalism. Under the Spell of Freedom is an important step in this direction.

George Herbert Mead is widely considered one of the most influential American philosophers of the twentieth century, and his work remains vibrant and relevant to many areas of scholarly inquiry today. The Timeliness of George Herbert Mead brings together a range of scholars who provide detailed analyses of Mead’s importance to innovative fields of scholarship, including cognitive science, environmental studies, democratic epistemology, and social ethics, non-teleological historiography, and the history of the natural and social sciences. Edited by well-respected Mead scholars Hans Joas and Daniel R. Huebner, the volume as a whole makes a coherent statement that places Mead in dialogue with current research, pushing these domains of scholarship forward while also revitalizing the growing literature on an author who has an ongoing and major influence on sociology, psychology, and philosophy.

Public and intellectual debates have long struggled with the concept of values and the difficulties of defining them. With this volume, Hans Joas explores the nature of these difficulties in relation to some of the leading figures of 10th-century philosophy and social theory.

Rising concerns among scholars about the intellectual and cultural foundations of democracy have led to a revival of interest in the American philosophical tradition of pragmatism. In this book, Hans Joas shows how pragmatism can link divergent intellectual efforts to understand the social contexts of human knowledge, individual freedom, and democratic culture. Along with pragmatism's impact on American sociology and social research from 1895 to the 1940s, Joas traces its reception by French and German traditions during this century. He explores the influences of pragmatism—often misunderstood—on Emile Durkheim's sociology of knowledge, and on German thought, with particularly enlightening references to its appropriation by Nazism and its rejection by neo-Marxism. He also explores new currents of social theory in the work of Habermas, Castoriadis, Giddens, and Alexander, fashioning a bridge between Continental thought, American philosophy, and contemporary sociology; he shows how the misapprehension and neglect of pragmatism has led to systematic deficiencies in contemporary social theory. From this skillful historical and theoretical analysis, Joas creates a powerful case for the enduring legacy of Peirce, James, Dewey, and Mead for social theorists today.

David Martin is a pioneer of a political sociology of religion that integrates a combined analysis of nationalism and political religions with the history of religion. He was one of the first critics of the so-called secularization thesis, and his historical orientation makes him one of the few outstanding scholars who have continued the work begun by Max Weber and Emile Durkheim. This collection provides the first scholarly overview of his hugely influential work and includes a chapter written by David Martin himself. Starting with an introduction that contextualises David Martin’s theories on the sociology of religion, both currently and historically, this volume aims to cover David Martin’s lifework in its entirety. An international panel of contributors sheds new light on his studies of particular geographical areas (Britain, Latin America, Scandinavia) and on certain systematic fields (secularization, violence, music, Pentecostalism, the relation between sociology and theology). David Martin’s concluding chapter addresses the critical points raised in response to his theories. This book addresses one of the key figures in the development of the sociology of religion, and as such it will be of great interest to all scholars of the sociology of religion.

Social theory is the theoretical core of the social sciences, clearly distinguishable from political theory and cultural analysis. This book offers a unique overview of the development of social theory from the end of the Second World War in 1945 to the present day. Spanning the literature in English, French and German, it provides an excellent background to the most important social theorists and theories in contemporary sociological thought, with crisp summaries of the main books, arguments and controversies. It also deals with newly emerging schools from rational choice to symbolic interactionism, with new ambitious approaches (Habermas, Luhmann, Giddens, Bourdieu), structuralism and antistructuralism, critical revisions of modernization theory, feminism and neopragmatism. Written by two of the world's leading sociologists and based on their extensive academic teaching, this unrivalled work is ideal both for students in the social sciences and humanities and for anyone interested in contemporary theoretical debates.

Social theory is the theoretical core of the social sciences, clearly distinguishable from political theory and cultural analysis. This book offers a unique overview of the development of social theory from the end of the Second World War in 1945 to the present day. Spanning the literature in English, French and German, it provides an excellent background to the most important social theorists and theories in contemporary sociological thought, with crisp summaries of the main books, arguments and controversies. It also deals with newly emerging schools from rational choice to symbolic interactionism, with new ambitious approaches (Habermas, Luhmann, Giddens, Bourdieu), structuralism and antistructuralism, critical revisions of modernization theory, feminism and neopragmatism. Written by two of the world's leading sociologists and based on their extensive academic teaching, this unrivalled work is ideal both for students in the social sciences and humanities and for anyone interested in contemporary theoretical debates.

This book, the first of its kind, provides a sweeping critical history of social theories about war and peace from Hobbes to the present. Distinguished social theorists Hans Joas and Wolfgang Knobl present both a broad intellectual history and an original argument as they trace the development of thinking about war over more than 350 years--from the premodern era to the period of German idealism and the Scottish and French enlightenments, and then from the birth of sociology in the nineteenth century through the twentieth century. While focusing on social thought, the book draws on many disciplines, including philosophy, anthropology, and political science. Joas and Knobl demonstrate the profound difficulties most social thinkers--including liberals, socialists, and those intellectuals who could be regarded as the first sociologists--had in coming to terms with the phenomenon of war, the most obvious form of large-scale social violence. With only a few exceptions, these thinkers, who believed deeply in social progress, were unable to account for war because they regarded it as marginal or archaic, and on the verge of disappearing.This overly optimistic picture of the modern world persisted in social theory even in the twentieth century, as most sociologists and social theorists either ignored war and violence in their theoretical work or tried to explain it away. The failure of the social sciences and especially sociology to understand war, Joas and Knobl argue, must be seen as one of the greatest weaknesses of disciplines that claim to give a convincing diagnosis of our times.

Hans Joas is one of the foremost social theorists in Germany today. In this outstanding book he outlines the fundamentals of a new theory of action, drawing on philosophical pragmatism. The work is based upon Joas's celebrated study of George Herbert Mead, but also establishes direct ties between Mead's work and approaches drawn from German traditions of philosophical anthropology. A major feature of Joas's theory is an emphasis on the creative character of human action. Human activity is not coincidentally, but in a fundamental sense, creative. The work contains new discussions of the nature of human intentions, the embodied character of human action and the character of intersubjectivity.The problem of action is of crucial importance in both sociology and philosophy, and this book adds fresh impetus to the lively discussions current in the English-speaking world.

One of the most important issues in public and academic debate is the concept of value and the difficulty in defining it. In this new book, the leading social theorist Hans Joas explores the nature of values in relation to some of the leading figures of twentieth-century philosophy and social theory. Seeking to synthesize utilitarian and normativist approaches, Joas argues that only by appreciating the creative nature of human action can we understand how values and value commitments arise. Values, Joas suggests, arise in experiences of self-formation and self-transcendence. He arrives at this thesis by tracing the tensions in the work of thinkers including Friedrich Nietzsche, William James, Max Scheler and John Dewey. He goes on to explore the work of Charles Taylor, and concludes with an examination of postmodern challenges to the concept of identity and with a provocative critique of Habermas's treatment of the relation between the right and the good. Throughout the book, Joas differentiates between values, norms and desires. He clarifies their respective role in the dynamics of human action, and explores how the ways we acquire values relate to the other ways in which we understand the world and ourselves. This important book will be of great interest to students and scholars of sociology, social theory and philosophy.

One of the most important issues in public and academic debate is the concept of value and the difficulty in defining it. In this new book, the leading social theorist Hans Joas explores the nature of values in relation to some of the leading figures of twentieth-century philosophy and social theory. Seeking to synthesize utilitarian and normativist approaches, Joas argues that only by appreciating the creative nature of human action can we understand how values and value commitments arise. Values, Joas suggests, arise in experiences of self-formation and self-transcendence. He arrives at this thesis by tracing the tensions in the work of thinkers including Friedrich Nietzsche, William James, Max Scheler and John Dewey. He goes on to explore the work of Charles Taylor, and concludes with an examination of postmodern challenges to the concept of identity and with a provocative critique of Habermas's treatment of the relation between the right and the good. Throughout the book, Joas differentiates between values, norms and desires. He clarifies their respective role in the dynamics of human action, and explores how the ways we acquire values relate to the other ways in which we understand the world and ourselves. This important book will be of great interest to students and scholars of sociology, social theory and philosophy.

Written by one of Europe's leading social theorists, this book takes up the claims of modernity and confronts them with a stark reality: the ongoing proliferation of war. How can contemporary social and political thought come to terms with this apparent failure of modernity? Throughout the 20th century the global struggle of ideologies put paid to the dream that wars were somehow the relic of a bygone, unenlightened age. But now in the aftermath of the Cold War era, how are we to account for the persistence of war and state violence? Drawing on a wide range of material, from World War I and Vietnam to the Gulf War and the conflicts in the Balkans, Joas engages with current debates in the sociology and politics of war and develops his own distinctive line of argument concerning the role of warfare in modern societies. He aligns himself with figures such as Giddens and Mann in the attempt to establish a new and non-functionalist theory of social change. This compelling and timely study confronts one of the great paradoxes of our era, and Joas's book is a substantial contribution towards a new historico-sociological perspectiveon the twentieth century. It will be of particular interest to students and scholars of sociology and politics, and will appeal to anyone who has puzzled over the persistence of modern war, and the limits of enlightenment as an historical force.

Written by one of Europe's leading social theorists, this book takes up the claims of modernity and confronts them with a stark reality: the ongoing proliferation of war. How can contemporary social and political thought come to terms with this apparent failure of modernity? Throughout the 20th century the global struggle of ideologies put paid to the dream that wars were somehow the relic of a bygone, unenlightened age. But now in the aftermath of the Cold War era, how are we to account for the persistence of war and state violence? Drawing on a wide range of material, from World War I and Vietnam to the Gulf War and the conflicts in the Balkans, Joas engages with current debates in the sociology and politics of war and develops his own distinctive line of argument concerning the role of warfare in modern societies. He aligns himself with figures such as Giddens and Mann in the attempt to establish a new and non-functionalist theory of social change.This compelling and timely study confronts one of the great paradoxes of our era, and Joas's book is a substantial contribution towards a new historico-sociological perspectiveon the twentieth century. It will be of particular interest to students and scholars of sociology and politics, and will appeal to anyone who has puzzled over the persistence of modern war, and the limits of enlightenment as an historical force.

Many people these days regard religion as outdated and are unable to understand how believers can intellectually justify their faith. Nonbelievers have long assumed that progress in technology and the sciences renders religion irrelevant. Believers, in contrast, see religion as vital to society's spiritual and moral well-being. But does modernization lead to secularization? Does secularization lead to moral decay? Sociologist Hans Joas argues that these two supposed certainties have kept scholars from serious contemporary debate and that people must put these old arguments aside in order for debate to move forward. The emergence of a "secular option" does not mean that religion must decline, but that even believers must now define their faith as one option among many.In this book, Joas spells out some of the consequences of the abandonment of conventional assumptions for contemporary religion and develops an alternative to the cliché of an inevitable conflict between Christianity and modernity. Arguing that secularization comes in waves and stressing the increasing contingency of our worlds, he calls upon faith to articulate contemporary experiences. Churches and religious communities must take into account religious diversity, but the modern world is not a threat to Christianity or to faith in general. On the contrary, Joas says, modernity and faith can be mutually enriching.

Many people these days regard religion as outdated and are unable to understand how believers can intellectually justify their faith. Nonbelievers have long assumed that progress in technology and the sciences renders religion irrelevant. Believers, in contrast, see religion as vital to society's spiritual and moral well-being. But does modernization lead to secularization? Does secularization lead to moral decay? Sociologist Hans Joas argues that these two supposed certainties have kept scholars from serious contemporary debate and that people must put these old arguments aside in order for debate to move forward. The emergence of a "secular option" does not mean that religion must decline, but that even believers must now define their faith as one option among many.In this book, Joas spells out some of the consequences of the abandonment of conventional assumptions for contemporary religion and develops an alternative to the cliché of an inevitable conflict between Christianity and modernity. Arguing that secularization comes in waves and stressing the increasing contingency of our worlds, he calls upon faith to articulate contemporary experiences. Churches and religious communities must take into account religious diversity, but the modern world is not a threat to Christianity or to faith in general. On the contrary, Joas says, modernity and faith can be mutually enriching.

Many people these days regard religion as outdated and are unable to understand how believers can intellectually justify their faith. Nonbelievers have long assumed that progress in technology and the sciences renders religion irrelevant. Believers, in contrast, see religion as vital to society's spiritual and moral well-being. But does modernization lead to secularization? Does secularization lead to moral decay? Sociologist Hans Joas argues that these two supposed certainties have kept scholars from serious contemporary debate and that people must put these old arguments aside in order for debate to move forward. The emergence of a "secular option" does not mean that religion must decline, but that even believers must now define their faith as one option among many.In this book, Joas spells out some of the consequences of the abandonment of conventional assumptions for contemporary religion and develops an alternative to the cliché of an inevitable conflict between Christianity and modernity. Arguing that secularization comes in waves and stressing the increasing contingency of our worlds, he calls upon faith to articulate contemporary experiences. Churches and religious communities must take into account religious diversity, but the modern world is not a threat to Christianity or to faith in general. On the contrary, Joas says, modernity and faith can be mutually enriching.

David Martin is a pioneer of a political sociology of religion that integrates a combined analysis of nationalism and political religions with the history of religion. He was one of the first critics of the so-called secularization thesis, and his historical orientation makes him one of the few outstanding scholars who have continued the work begun by Max Weber and Emile Durkheim. This collection provides the first scholarly overview of his hugely influential work and includes a chapter written by David Martin himself. Starting with an introduction that contextualises David Martin’s theories on the sociology of religion, both currently and historically, this volume aims to cover David Martin’s lifework in its entirety. An international panel of contributors sheds new light on his studies of particular geographical areas (Britain, Latin America, Scandinavia) and on certain systematic fields (secularization, violence, music, Pentecostalism, the relation between sociology and theology). David Martin’s concluding chapter addresses the critical points raised in response to his theories. This book addresses one of the key figures in the development of the sociology of religion, and as such it will be of great interest to all scholars of the sociology of religion.

Social theory is the theoretical core of the social sciences, clearly distinguishable from political theory and cultural analysis. This book offers a unique overview of the development of social theory from the end of the Second World War in 1945 to the present day. Spanning the literature in English, French and German, it provides an excellent background to the most important social theorists and theories in contemporary sociological thought, with crisp summaries of the main books, arguments and controversies. It also deals with newly emerging schools from rational choice to symbolic interactionism, with new ambitious approaches (Habermas, Luhmann, Giddens, Bourdieu), structuralism and antistructuralism, critical revisions of modernization theory, feminism and neopragmatism. Written by two of the world''s leading sociologists and based on their extensive academic teaching, this unrivalled work is ideal both for students in the social sciences and humanities and for anyone interested in contemporary theoretical debates.

Social theory is the theoretical core of the social sciences, clearly distinguishable from political theory and cultural analysis. This book offers a unique overview of the development of social theory from the end of the Second World War in 1945 to the present day. Spanning the literature in English, French and German, it provides an excellent background to the most important social theorists and theories in contemporary sociological thought, with crisp summaries of the main books, arguments and controversies. It also deals with newly emerging schools from rational choice to symbolic interactionism, with new ambitious approaches (Habermas, Luhmann, Giddens, Bourdieu), structuralism and antistructuralism, critical revisions of modernization theory, feminism and neopragmatism. Written by two of the world''s leading sociologists and based on their extensive academic teaching, this unrivalled work is ideal both for students in the social sciences and humanities and for anyone interested in contemporary theoretical debates.

The old assumption that modernization leads to secularization is outdated. Yet the certainty that religion is an anthropological universal that can only be suppressed by governments is also dead. Thus it is now a favorable moment for a new perspective on religion. This book takes human experiences of self-transcendence as its point of departure. Religious faith is seen as an attempt to articulate and interpret such experiences. Faith then is neither useful nor a symptom of weakness or misery, but an opening up of ways of experience. This book develops this basic idea, contrasts it with the thinking of some leading religious thinkers of our time, and relates it to the current debates about human rights and universal human dignity.