James Davison Hunter - Böcker

The call to make the world a better place is inherent in the Christian belief and practice. But why have efforts to change the world by Christians so often failed or gone tragically awry? And how might Christians in the 21st century live in ways that have integrity with their traditions and are more truly transformative? In To Change the World, James Davison Hunter offers persuasive--and provocative--answers to these questions. Hunter begins with a penetrating appraisal of the most popular models of world-changing among Christians today, highlighting the ways they are inherently flawed and therefore incapable of generating the change to which they aspire. Because change implies power, all Christian eventually embrace strategies of political engagement. Hunter offers a trenchant critique of the political theologies of the Christian Right and Left and the Neo-Anabaptists, taking on many respected leaders, from Charles Colson to Jim Wallis and Stanley Hauerwas. Hunter argues that all too often these political theologies worsen the very problems they are designed to solve. What is really needed is a different paradigm of Christian engagement with the world, one that Hunter calls ¨faithful presence¨-an ideal of Christian practice that is not only individual but institutional; a model that plays out not only in all relationships but in our work and all spheres of social life. He offers real-life examples, large and small, of what can be accomplished through the practice of ¨faithful presence.¨ Such practices will be more fruitful, Hunter argues, more exemplary, and more deeply transfiguring than any more overtly ambitious attempts can ever be. Written with keen insight, deep faith, and profound historical grasp, To Change the World will forever change the way Christians view and talk about their role in the modern world.

Thrift and Thriving in America is a collection of groundbreaking essays from leading scholars across the humanities and social sciences on the seminal importance of thrift to American culture and history. Underpinning the rich diversity of disciplinary perspectives presented in this volume are two overarching claims. First, far from the narrow rendering of thrift as a synonym of saving and scrimping, thrift possesses a surprising capaciousness and dynamism. Second, the idiom of thrift has, in one form or another, served as the primary language for articulating the normative dimensions of economic life throughout much of American history.Thrift and Thriving in America puts thrift in this more expansive light where it reveals its rich and compelling etymology: thrift originally referred to the condition of "thriving." This deeper meaning has always operated as the subtext of thrift and at times has even been invoked to critique more restricted notions of thrift. So understood, thrift moves beyond the instrumentalities of "more or less" and begs the question: what does it mean and take to thrive? Examining how Americans have answered this question not only provides insight into evolving meanings of material well-being, but also into the changing understandings of the good life and the good society more generally.In these essays, thrift becomes a powerful, but evolving moral idea and practice that has indelibly marked the character of American life since its earliest days. Thrift remains, if perhaps in unexpected and counter-intuitive ways, a key to the complex issues of contemporary and economic life.

"Looking at what he calls 'The Coming Generation' of Evangelical opinion leaders and elites . . . Hunter draws a nuanced and finely detailed portrait of young Evangelicals who, while certainly more conservative than the mainstream of American Protestants, are at least ambivalent about some important aspects of fundamentalism and at most ready to repudiate elements of fundamentalist faith, politics, and practice. . . . With this book, James Hunter confirms his position as one of the most informed and informing writers on American Evangelicalism."—Samuel C. Heilman, This World

Why efforts to create a scientific basis of morality are neither scientific nor moral  In this illuminating book, James Davison Hunter and Paul Nedelisky trace the origins and development of the centuries-long, passionate, but ultimately failed quest to discover a scientific foundation for morality. The “new moral science” led by such figures as E. O. Wilson, Patricia Churchland, Sam Harris, Jonathan Haidt, and Joshua Greene is only the newest manifestation of that quest. Though claims for its accomplishments are often wildly exaggerated, this new iteration has been no more successful than its predecessors. But rather than giving up in the face of this failure, the new moral science has taken a surprising turn. Whereas earlier efforts sought to demonstrate what is right and wrong, the new moral scientists have concluded, ironically, that right and wrong don’t actually exist. Their (perhaps unwitting) moral nihilism turns the science of morality into a social engineering project. If there is nothing moral for science to discover, the science of morality becomes, at best, a feeble program to achieve arbitrary societal goals. Concise and rigorously argued, Science and the Good is a definitive critique of a would-be science that has gained extraordinary influence in public discourse today and an exposé of that project’s darker turn.

From “the nation’s leading cultural historian” (David Brooks, New York Times), the long-developing cultural divisions beneath our present political crisis  Liberal democracy in America has always contained contradictions—most notably, a noble but abstract commitment to freedom, justice, and equality that, tragically, has seldom been realized in practice. While these contradictions have caused dissent and even violence, there was always an underlying and evolving solidarity drawn from the cultural resources of America’s “hybrid Enlightenment.”  James Davison Hunter, who introduced the concept of “culture wars” thirty years ago, tells us in this new book that those historic sources of national solidarity have now largely dissolved. While a deepening political polarization is the most obvious sign of this, the true problem is not polarization per se but the absence of cultural resources to work through what divides us. The destructive logic that has filled the void only makes bridging our differences more challenging. In the end, all political regimes require some level of unity. If it cannot be generated organically, it will be imposed by force.  Can America’s political crisis be fixed? Can an Enlightenment-era institution—liberal democracy—survive and thrive in a post-Enlightenment world? If, for some, salvaging the older sources of national solidarity is neither possible sociologically, nor desirable politically or ethically, what cultural resources will support liberal democracy in the future?

From “the nation’s leading cultural historian” (David Brooks, New York Times), the long-developing cultural divisions beneath our present political crisis  Liberal democracy in America has always contained contradictions—most notably, a noble but abstract commitment to freedom, justice, and equality that, tragically, has seldom been realized in practice. While these contradictions have caused dissent and even violence, there was always an underlying and evolving solidarity drawn from the cultural resources of America’s “hybrid Enlightenment.”  James Davison Hunter, who introduced the concept of “culture wars” thirty years ago, tells us in this new book that those historic sources of national solidarity have now largely dissolved. While a deepening political polarization is the most obvious sign of this, the true problem is not polarization per se but the absence of cultural resources to work through what divides us. The destructive logic that has filled the void only makes bridging our differences more challenging. In the end, all political regimes require some level of unity. If it cannot be generated organically, it will be imposed by force.  Can America’s political crisis be fixed? Can an Enlightenment-era institution—liberal democracy—survive and thrive in a post-Enlightenment world? If, for some, salvaging the older sources of national solidarity is neither possible sociologically, nor desirable politically or ethically, what cultural resources will support liberal democracy in the future?

First published in 1984, Cultural Analysis is a systematic examination of the theories of culture contained in the writings of four contemporary social theorists: Peter L. Berger, Mary Douglas, Michel Foucault, and Jürgen Habermas.This study of their work clarifies their contributions to the analysis of culture and shows the converging assumptions that the authors believe are laying the foundation for a new approach to the study of culture. The focus is specifically on culture, a concept that remains subject to ambiguities of treatment, and concentrates on questions concerning the definition and content of culture, its construction, its relations with social conditions, and the manner in which it may be changing. The books demonstrates how these writers have made strides towards defining culture as an objective element of social interaction which can be subjected to critical investigation.

First published in 1984, Cultural Analysis is a systematic examination of the theories of culture contained in the writings of four contemporary social theorists: Peter L. Berger, Mary Douglas, Michel Foucault, and Jürgen Habermas.This study of their work clarifies their contributions to the analysis of culture and shows the converging assumptions that the authors believe are laying the foundation for a new approach to the study of culture. The focus is specifically on culture, a concept that remains subject to ambiguities of treatment, and concentrates on questions concerning the definition and content of culture, its construction, its relations with social conditions, and the manner in which it may be changing. The books demonstrates how these writers have made strides towards defining culture as an objective element of social interaction which can be subjected to critical investigation.

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Freedom of Religion—protected in America for two hundred years by the Bill of Rights—has become more a source of divisiveness than the binding force it used to be in American life. Abortion, school prayer, creation science, and secular humanism are a few examples of the conflict between religious liberty and public justice that arise today.Articles of Faith, Articles of Peace examines the contemporary challenges to religious liberty and explores ways in which the public philosophy can be reinvigorated. Steering between the extremes of a ""sacred public square,"" in which any one faith is established or preferred, and a ""naked public square,"" from which all faiths have been removed, the authors argue for, and exemplify, a civil public square. And they try to answer the vital question: how do we, in an age of expanding worldwide pluralism, live with our deepest, religiously intense, differences.Peter L. Berger, Harold J. Berman, Os Guinness, James Davidson Hunter, William Lee Miller, Michael J. Sandel, and Charles Taylor are the distinguished contributors to this book who speak from different academic disciplines and diverse personal perspectives. Their concerns converge in this dynamic and thought-provoking discussion important to every American. The authors acknowledge that American pluralism has grown beyond the traditional ""Protestant-Catholic-Jew"" into a genuine multifaith pluralism, and that religious liberty entails the freedom to dissent as well as to believe.Articles of Faith, Articles of Peace is a proposal and discussion that carries great promise for the pressing problems of religion in American public life. The vision of a civil public square, and a common goal for common good, offers a way for American diversity to remain a source of strength and richness. Only with such commitments will democratic debate remain robust and religious liberty remain a component of a vital democracy.

In the wake of a bitter presidential campaign and in the face of numerous divisive policy questions, many Americans wonder if their country has split in two. People are passionately choosing sides on contentious issues such as the invasion of Iraq, gay marriage, stem-cell research, and the right to die, and the battle over abortion continues unabated. Social and political splits fascinate the media: we hear of Red States against Blue States and the ""Religious Right"" against ""Secular America""; Fox News and Air America; NASCAR dads and soccer moms. Is America, in fact, divided so clearly? Does a moderate middle still exist? Is the national fabric fraying? To the extent that these divisions exist, are they simply the healthy and unavoidable products of a diverse, democratic nation? In Is There a Culture War? two of America's leading authorities on political culture lead a provocative and thoughtful investigation of this question and its ramifications. James Davison Hunter and Alan Wolfe debate these questions with verve, insight, and a deep knowledge rooted in years of study and reflection. Long before most scholars and pundits addressed the issue, Hunter and Wolfe were identifying the fault lines in the debate. Hunter's 1992 book Culture Wars put the term in popular circulation, arguing that America was in the midst of a ""culture war"" over ""our most fundamental and cherished assumptions about how to order our lives."" Six years later, in One Nation After All, Wolfe challenged the idea of a culture war and argued that a majority of Americans were seeking a middle way, a blend of the traditional and the modern. For the first time, these two distinguished scholars join in dialogue to clarify their differences, update their arguments, and search for the truth about America's cultural condition.

Peter Berger (1929-2017) was one of the pre-eminent sociologists of the twentieth century. His highly creative and controversial writing made a distinct impact not only in sociology but in such disciplines as political science, public policy, history, religious studies and theology.Originally published in 1986 Making Sense of Modern Times shows how Peter Berger struggled with the classical legacy of the sociological enterprise – a legacy abandoned by contemporary sociology. Berger made a self-conscious effort to recover this vision. Each of the four sections of the book – Social Theory; Modernization; Religion; The Method and Vocation of Sociology – contains essays which examine Berger’s efforts in the light of these broader issues and assess the degree to which Berger succeeds or fails in his efforts. The book includes a contribution from Berger himself, responding to the preceding essays as well as presenting his own appraisal of the future of interpretive sociology.

Peter Berger (1929-2017) was one of the pre-eminent sociologists of the twentieth century. His highly creative and controversial writing made a distinct impact not only in sociology but in such disciplines as political science, public policy, history, religious studies and theology.Originally published in 1986 Making Sense of Modern Times shows how Peter Berger struggled with the classical legacy of the sociological enterprise – a legacy abandoned by contemporary sociology. Berger made a self-conscious effort to recover this vision. Each of the four sections of the book – Social Theory; Modernization; Religion; The Method and Vocation of Sociology – contains essays which examine Berger’s efforts in the light of these broader issues and assess the degree to which Berger succeeds or fails in his efforts. The book includes a contribution from Berger himself, responding to the preceding essays as well as presenting his own appraisal of the future of interpretive sociology.