Robert Wuthnow – författare

A billion-dollar a year polling industry claims to tell us not only which political candidates will win, but also how we are practicing our faith. Polls and surveys on American religion tell us how many Americans went to church last week, whether Americans have been born again, if there is a war on Christmas, if atheists are winning, if miracles happen, and if Jesus is as popular as Harry Potter. No matter the topic, pollsters always seem to have the answer.Robert Wuthnow questions why it has become easy to take all of these results for granted. Response rates have plummeted, push polls done by robotic-calling machines have become more frequent, and sampling has become more difficult. A large majority of the public doubts that polls can be trusted.Inventing American Religion argues that the time has come for serious questions to be asked about the polling industry's role in American religion. The book contextualizes the place of polls and surveys in American religion, stepping back in time and looking at how this method of seeking information began. By tracing its history, examining the powerful rise of polling, and tackling the difficult questions of how polls and surveys should be thought of in American religion today, Wuthnow's book looks into how these factors have made the industry what it is today.

Today, a billion-dollar-a-year polling industry floods the media with information. Pollsters tell us not only which political candidates will win, but how we are practicing our faith. How many Americans went to church last week? Have they been born again? Is Jesus as popular as Harry Potter? Polls tell us that 40 percent of Americans attend religious services each week. They show that African Americans are no more religious than white Americans, and that Jews are abandoning their religion in record numbers. According to leading sociologist Robert Wuthnow, none of that is correct. Pollsters say that attendance at religious services has been constant for decades. But during that time response rates in polls have plummeted, robotic "push poll" calls have proliferated, and sampling has become more difficult. The accuracy of political polling can be known because elections actually happen. But there are no election results to show if the proportion of people who say they pray every day or attend services every week is correct. A large majority of the public doubts that polls can be trusted, and yet night after night on TV, polls experts sum up the nation''s habits to an eager audience of millions.Inventing American Religion offers a provocative new argument about the influence of polls in contemporary American society. Wuthnow contends that polls and surveys have shaped-and distorted-how religion is understood and portrayed in the media and also by religious leaders, practitioners, and scholars. He calls for a robust public discussion about American religion that extends well beyond the information provided by polls and surveys, and suggests practical steps to facilitate such a discussion, including changes in how the results of polls and surveys are presented.

Today, a billion-dollar-a-year polling industry floods the media with information. Pollsters tell us not only which political candidates will win, but how we are practicing our faith. How many Americans went to church last week? Have they been born again? Is Jesus as popular as Harry Potter? Polls tell us that 40 percent of Americans attend religious services each week. They show that African Americans are no more religious than white Americans, and that Jews are abandoning their religion in record numbers. According to leading sociologist Robert Wuthnow, none of that is correct. Pollsters say that attendance at religious services has been constant for decades. But during that time response rates in polls have plummeted, robotic "push poll" calls have proliferated, and sampling has become more difficult. The accuracy of political polling can be known because elections actually happen. But there are no election results to show if the proportion of people who say they pray every day or attend services every week is correct. A large majority of the public doubts that polls can be trusted, and yet night after night on TV, polls experts sum up the nation''s habits to an eager audience of millions.Inventing American Religion offers a provocative new argument about the influence of polls in contemporary American society. Wuthnow contends that polls and surveys have shaped-and distorted-how religion is understood and portrayed in the media and also by religious leaders, practitioners, and scholars. He calls for a robust public discussion about American religion that extends well beyond the information provided by polls and surveys, and suggests practical steps to facilitate such a discussion, including changes in how the results of polls and surveys are presented.

Robert Wuthnow contributes to those reflections on religion that are cropping up at the end of the millennium by offering a sobering, realistic, and hopeful assessment of where the church is now, and where the church is heading.

Wuthnow, a noted sociologist of religion, here improves our understanding of kindness in American life, and how people became kind and caring. He examines a cross-section of young volunteers to see how habits are cultivated before adulthood, and paints a compelling picture of the role of families, mentors, and institutions in the moral life of teenagers. In doing so he sheds light on the true nature of voluntarism and moral education.

America's churches have fallen on hard times. But this crisis, says Wuthnow, is more than economic; it is at bottom spiritual. He points to both the failure of the clergy to confront their financial problems head-on, and their neglect of the real spiritual needs of their predominantly middle-class congregations. He offers specific suggestions for more effective ministry.

Are human rights universal or the product of specific cultures? Is democracy a necessary condition for the achievement of human rights in practice? And when, if ever, is it legitimate for external actors to impose their understandings of human rights upon particular countries? In the contemporary context of globalization, these questions have a salient religious dimension. Religion intersects with global human rights agendas in multiple ways, including: whether ''universal'' human rights are in fact an imposition of Christian understandings; whether democracy, the ''rule of the people,'' is compatible with God's law; and whether international efforts to enforce human rights including religious freedom amount to an illicit imperialism. This book brings together leading specialists across disciplines for the first major survey of the religious politics of human rights across the world's major regions, political systems, and faith traditions. The authors take a bottom-up approach and focus particularly on hot-button issues like human rights in Islam, Falun Gong in China, and religion in the former Soviet Union. Each essay examines the interaction of human rights and religion in practice and the challenges they pose for national and international policymakers.

Are human rights universal or the product of specific cultures? Is democracy a necessary condition for the achievement of human rights in practice? And when, if ever, is it legitimate for external actors to impose their understandings of human rights upon particular countries? In the contemporary context of globalization, these questions have a salient religious dimension. Religion intersects with global human rights agendas in multiple ways, including: whether ''universal'' human rights are in fact an imposition of Christian understandings; whether democracy, the ''rule of the people,'' is compatible with God's law; and whether international efforts to enforce human rights including religious freedom amount to an illicit imperialism. This book brings together leading specialists across disciplines for the first major survey of the religious politics of human rights across the world's major regions, political systems, and faith traditions. The authors take a bottom-up approach and focus particularly on hot-button issues like human rights in Islam, Falun Gong in China, and religion in the former Soviet Union. Each essay examines the interaction of human rights and religion in practice and the challenges they pose for national and international policymakers.

What makes religion so powerful? Why does it attract so many followers? Raise so much money? Influence how people vote? The usual answer is that religion is powerful because it offers divine hope. But there is more to it than that. Why does a worship service seem powerful? Why is it powerful to hear someone testify about their faith? Who sets the rules for who can be a member and who cannot? What does religion do to reinforce gender and racial differences? Or to challenge them? Religion''s Power takes a fresh look at these questions by examining what happens during religious rituals to signal the leader''s power, the power of the deity being worshipped, and, inadvertently, why some people in the congregation are deemed more powerful than others. Robert Wuthnow explores how religious narratives are constructed to demonstrate sincerity, how religious organizations control time by controlling space, how codified knowledge gives religious organizations power, and the small ways in which religion shapes identities and politics. Building on classical work in the sociology of religion and drawing extensively on historical and ethnographic studies, Religion''s Power foregrounds cases ranging from nineteenth-century church organ and lightning rod controversies to current clashes about border walls and racial justice. This is a book for beginning students of religion as well as for advanced scholars and for practitioners, fellow travelers, and critics who want to understand better what makes religion powerful.

What makes religion so powerful? Why does it attract so many followers? Raise so much money? Influence how people vote? The usual answer is that religion is powerful because it offers divine hope. But there is more to it than that. Why does a worship service seem powerful? Why is it powerful to hear someone testify about their faith? Who sets the rules for who can be a member and who cannot? What does religion do to reinforce gender and racial differences? Or to challenge them? Religion''s Power takes a fresh look at these questions by examining what happens during religious rituals to signal the leader''s power, the power of the deity being worshipped, and, inadvertently, why some people in the congregation are deemed more powerful than others. Robert Wuthnow explores how religious narratives are constructed to demonstrate sincerity, how religious organizations control time by controlling space, how codified knowledge gives religious organizations power, and the small ways in which religion shapes identities and politics. Building on classical work in the sociology of religion and drawing extensively on historical and ethnographic studies, Religion''s Power foregrounds cases ranging from nineteenth-century church organ and lightning rod controversies to current clashes about border walls and racial justice. This is a book for beginning students of religion as well as for advanced scholars and for practitioners, fellow travelers, and critics who want to understand better what makes religion powerful.

How does religious faith contribute to happiness? The usual answer is that religious belief relieves the anxieties of ordinary life and that religious belonging provides emotional support. But a growing body of literature suggests that happiness is more complicated than that. Happiness is not only a feeling. It is a practice that we engage in actively, that we attempt to manage, and that is in many ways managed for us -- by social norms and institutions.In Nurturing Happiness, Robert Wuthnow develops the concept of emotional practice and locates it in the sociological literature on practice theory. He describes how American faith leaders at pivotal moments in their history attempted to nurture -- and control -- their adherents' thoughts about happiness and their experiences of it. He shows how religious authorities used their discursive power to draw moral distinctions among kinds of happiness and their institutional power to manage where it took place and how it was expressed. And he demonstrates that religious authorities' efforts to nurture happiness, while not always effective, played a crucial role in faith communities' adaptation to changing social conditions.This book describes these adaptations in colonial-era arguments about heavenly joy and virtuous living, nineteenth-century revival meetings and festive events, Progressive-era advocacy for useful service, recent efforts to link play with transcendence and to associate joyful spirituality with personal discipline, and current responses to the fallout from illicit pursuits of happiness. Nurturing Happiness is required reading for anyone interested in understanding how religious faith relates to happiness.

How does religious faith contribute to happiness? The usual answer is that religious belief relieves the anxieties of ordinary life and that religious belonging provides emotional support. But a growing body of literature suggests that happiness is more complicated than that. Happiness is not only a feeling. It is a practice that we engage in actively, that we attempt to manage, and that is in many ways managed for us -- by social norms and institutions.In Nurturing Happiness, Robert Wuthnow develops the concept of emotional practice and locates it in the sociological literature on practice theory. He describes how American faith leaders at pivotal moments in their history attempted to nurture -- and control -- their adherents' thoughts about happiness and their experiences of it. He shows how religious authorities used their discursive power to draw moral distinctions among kinds of happiness and their institutional power to manage where it took place and how it was expressed. And he demonstrates that religious authorities' efforts to nurture happiness, while not always effective, played a crucial role in faith communities' adaptation to changing social conditions.This book describes these adaptations in colonial-era arguments about heavenly joy and virtuous living, nineteenth-century revival meetings and festive events, Progressive-era advocacy for useful service, recent efforts to link play with transcendence and to associate joyful spirituality with personal discipline, and current responses to the fallout from illicit pursuits of happiness. Nurturing Happiness is required reading for anyone interested in understanding how religious faith relates to happiness.

How does religious faith contribute to happiness? The usual answer is that religious belief relieves the anxieties of ordinary life and that religious belonging provides emotional support. But a growing body of literature suggests that happiness is more complicated than that. Happiness is not only a feeling. It is a practice that we engage in actively, that we attempt to manage, and that is in many ways managed for us -- by social norms and institutions.In Nurturing Happiness, Robert Wuthnow develops the concept of emotional practice and locates it in the sociological literature on practice theory. He describes how American faith leaders at pivotal moments in their history attempted to nurture -- and control -- their adherents' thoughts about happiness and their experiences of it. He shows how religious authorities used their discursive power to draw moral distinctions among kinds of happiness and their institutional power to manage where it took place and how it was expressed. And he demonstrates that religious authorities' efforts to nurture happiness, while not always effective, played a crucial role in faith communities' adaptation to changing social conditions.This book describes these adaptations in colonial-era arguments about heavenly joy and virtuous living, nineteenth-century revival meetings and festive events, Progressive-era advocacy for useful service, recent efforts to link play with transcendence and to associate joyful spirituality with personal discipline, and current responses to the fallout from illicit pursuits of happiness. Nurturing Happiness is required reading for anyone interested in understanding how religious faith relates to happiness.

How does religious faith contribute to happiness? The usual answer is that religious belief relieves the anxieties of ordinary life and that religious belonging provides emotional support. But a growing body of literature suggests that happiness is more complicated than that. Happiness is not only a feeling. It is a practice that we engage in actively, that we attempt to manage, and that is in many ways managed for us -- by social norms and institutions.In Nurturing Happiness, Robert Wuthnow develops the concept of emotional practice and locates it in the sociological literature on practice theory. He describes how American faith leaders at pivotal moments in their history attempted to nurture -- and control -- their adherents' thoughts about happiness and their experiences of it. He shows how religious authorities used their discursive power to draw moral distinctions among kinds of happiness and their institutional power to manage where it took place and how it was expressed. And he demonstrates that religious authorities' efforts to nurture happiness, while not always effective, played a crucial role in faith communities' adaptation to changing social conditions.This book describes these adaptations in colonial-era arguments about heavenly joy and virtuous living, nineteenth-century revival meetings and festive events, Progressive-era advocacy for useful service, recent efforts to link play with transcendence and to associate joyful spirituality with personal discipline, and current responses to the fallout from illicit pursuits of happiness. Nurturing Happiness is required reading for anyone interested in understanding how religious faith relates to happiness.

In the year 2000--and beyond--what will the church be like? What challenges will it face? Will the church be able to provide a strong sense of community? Will it be an ethical force in the lives of Americans? And what role will religion play in politics and in the marketplace? In Christianity in the 21st Century Robert Wuthnow reflects on these provocative questions as he seeks to identify changes that are taking place now in American society that churches must address if they are to remain vital in the future. He foresees five critical areas--institutional, ethical, doctrinal, political, and cultural--in which major challenges will arise, then meets the thorny issues head-on. How will churches'' resource bases, their very identity, and their capacity to carry on their spiritual traditions be altered? till they continue to function as sources of caring in a needy world? What impact will the resurgence of fundamentalism have, and how will moderate and liberal congregations react? How will the political activities of churches influence their capacity to be heard in the public arena, and what will the impact be of pluralism and the prevailing materialism of our society? Drawing on a wide range of first-hand observations and research, Wuthnow demontrates that in each of these five areas people of faith have strong reasons to enter the next century with confidence in their religious institutions. But he also highlights worrisome signs, and points to specific areas that need to be addressed to ensure the continuing vitality for Christianity in America--not least among these are the rampant individualism that erodes spiritual communities and the religious infighting that diminishes the Christian sense of unity. The onset of a new millennium affords a historic opportunity to take stock of the present situation and to plan for the future--in the years ahead, much reflection is likely to occur about all our major institutions. Christianity in the 21st Century aims to contribute to those reflections by offering a sobering, realistic, and ultimately hopeful assessment of where the church is now, and where the church is headed.

Urgent calls have gone forth--from the White House and Congress, from schools, churches, synagogues, and other agencies--for Americans to become more involved in caring for the needy and in serving their communities. And as federal and state governments across the nation cut back on aid to the poor and disabled, the role of volunteerism can only grow in importance. But how can we inspire caring behavior in our young when so many adults seem indifferent to the problems of the needy, when many problems (such as homelessness) seem beyond individual effort, and when agencies often come under fire for ineffectiveness if not corruption? Drawing on deeply moving personal accounts from young people who have become involved in community service, as well as on data from recent national surveys, Learning to Care looks at why teenagers become involved in volunteer work, what problems and pressures they face, and what we can do to nurture caring in our youth. Robert Wuthnow''s intimate interviews bring to life the stories of high school student volunteers, teenagers such as Tanika Lane, a freshman who works with Literacy Education and Direction (LEAD), a job-training program for inner-city kids, and Amy Stone, a homecoming queen and student-body president at a suburban southern school who organizes rallies for AIDS awareness. Through these profiles, Wuthnow shows that caring is not innate but learned, in part from the spontaneous warmth of family life, and in part from finding the right kind of volunteer work. He contends that volunteers'' sense of service is shaped by what they find in school service clubs, in shelters for the homeless, in working with AIDS victims, or in tutoring inner-city children. And Wuthnow also argues that the best environment to nurture the helping impulse is the religious setting, where in fact the great bulk of volunteering in America takes place. In these organizations, as well as in schools and community agencies, teenagers can find the role models and moral incentives that will instill a sense of service that they can then carry into their adult life. Robert Wuthnow is one of our leading commentators on religious life in America, the author of Acts of Compassion, which was nominated for both a Pulitzer Prize and a National Book Award. Learning to Care, the sequel to that highly acclaimed volume, offers an eye-opening (and somewhat reassuring) portrait of volunteerism among America''s youth, as it helps lay the groundwork for teaching our children to care.

At a time when already overworked clergy are being called upon by budget cutting politicians to do more for the poor, the sick, and the elderly, American churches are suffering persistent financial shortfalls. In fact, contrary to popular media images of millionaire televangelists, America''s churches are cutting back programs and staff, clergy salaries are stagnating, and many parishes are having trouble raising enough money to keep the church lit and heated on Sunday. Why are America''s churches in financial distress? Robert Wuthnow, a leading commentator on religious life in America, asserts that the steady drop in donations, volunteering, and personal involvement is a direct result of a spiritual crisis--a crisis caused in large part by the clergy''s failure to address the vital relationships between faith and money, work, stewardship, giving, and economic justice. In The Crisis in the Churches, Wuthnow offers a searching study of this financial crisis and of the spiritual vacuum that has silently grown worse during the past decade. To do this, he lets the churches speak for themselves, quoting extensively from interviews with clergy and laity in sixty Protestant and Catholic congregations throughout the U.S., and drawing from the texts of over 200 sermons, from church financial records, and a national survey. What emerges is that parishioners often feel the church does not care about what they do from Monday to Friday, offers no guidance in their most pressing day to day concerns, yet always seems to be asking for more money. Clergy, for their part, say they hesitate to talk about finances because they know "the money question" makes people uncomfortable. But failure to raise the subject often makes it necessary to cut the very programs and services that middle class parishioners desire and would support. Wuthnow argues that in order to survive, churches must find ways to minister to the economic concerns of their own middle class parishioners. Indeed, of every $1,000 received by churches, $900 comes from people who work in middle class occupations. Clearly, anything that motivates middle class members to become more involved will strengthen a church''s financial well being and capacity to serve its people. Although the situation is critical, Wuthnow finds much cause for hope. He points to ideas and programs that some churches have enacted to challenge their members to think differently about work and money and giving. Parishioners sometimes respond positively when clergy speak boldly and concretely about matters of faith and finance, and some churches have formed small groups whose members meet regularly to discuss issues of spirituality, work, personal finances, and stewardship. A serious and sympathetic examination of the crisis behind the stained glass, this thought-provoking volume will be highly valuable both practically and as moral support to clergy, parishioners, and anyone else concerned about restoring vitality and significance to American churches.

Are human rights universal or the product of specific cultures? Is democracy a necessary condition for the achievement of human rights in practice? And when, if ever, is it legitimate for external actors to impose their understandings of human rights upon particular countries? In the contemporary context of globalization, these questions have a salient religious dimension. Religion intersects with global human rights agendas in multiple ways, including: whether ''''universal'''' human rights are in fact an imposition of Christian understandings; whether democracy, the ''''rule of the people,'''' is compatible with God''s law; and whether international efforts to enforce human rights including religious freedom amount to an illicit imperialism. This book brings together leading specialists across disciplines for the first major survey of the religious politics of human rights across the world''s major regions, political systems, and faith traditions. The authors take a bottom-up approach and focus particularly on hot-button issues like human rights in Islam, Falun Gong in China, and religion in the former Soviet Union. Each essay examines the interaction of human rights and religion in practice and the challenges they pose for national and international policymakers.

Robert Wuthnow has been praised as one of ¨the country's best social scientists¨ by columnist David Brooks, who hails his writing as ¨tremendously valuable.¨ The New York Times calls him ¨temperate, balanced, compassionate,¨ adding, öne can't but admire Mr. Wuthnow's views.¨ A leading authority on religion, he now addresses one of the most profound subjects: the end of the world.In Be Very Afraid, Wuthnow examines the human response to existential threats--once a matter for theology, but now looming before us in multiple forms. Nuclear weapons, pandemics, global warming: each threatens to destroy the planet, or at least to annihilate our species. Freud, he notes, famously taught that the standard psychological response to an overwhelming danger is denial. In fact, Wuthnow writes, the opposite is true: we seek ways of positively meeting the threat, of doing something--anything--even if it's wasteful and time-consuming. The atomic era that began with the bombing of Hiroshima sparked a flurry of activity, ranging from duck-and-cover drills, basement bomb shelters, and marches for a nuclear freeze. All were arguably ineffectual, yet each sprang from an innate desire to take action. It would be one thing if our responses were merely pointless, Wuthnow observes, but they can actually be harmful. Both the public and policymakers tend to model reactions to grave threats on how we met previous ones. The response to the terrorist attacks of 9/11, for example, echoed the Cold War--citizens went out to buy duct tape, mimicking 1950s-era civil defense measures, and the administration launched two costly conflicts overseas. Offering insight into our responses to everything from An Inconvenient Truth to the bird and swine flu epidemics, Robert Wuthnow provides a profound new understanding of the human reaction to existential vulnerability.

Robert Wuthnow has been praised as one of "the country''s best social scientists" by columnist David Brooks, who hails his writing as "tremendously valuable." The New York Times calls him "temperate, balanced, compassionate," adding, "one can''t but admire Mr. Wuthnow''s views." A leading authority on religion, he now addresses one of the most profound subjects: the end of the world.In Be Very Afraid, Wuthnow examines the human response to existential threats--once a matter for theology, but now looming before us in multiple forms. Nuclear weapons, pandemics, global warming: each threatens to destroy the planet, or at least to annihilate our species. Freud, he notes, famously taught that the standard psychological response to an overwhelming danger is denial. In fact, Wuthnow writes, the opposite is true: we seek ways of positively meeting the threat, of doing something--anything--even if it''s wasteful and time-consuming. The atomic era that began with the bombing of Hiroshima sparked a flurry of activity, ranging from duck-and-cover drills, basement bomb shelters, and marches for a nuclear freeze. All were arguably ineffectual, yet each sprang from an innate desire to take action. It would be one thing if our responses were merely pointless, Wuthnow observes, but they can actually be harmful. Both the public and policymakers tend to model reactions to grave threats on how we met previous ones. The response to the terrorist attacks of 9/11, for example, echoed the Cold War--citizens went out to buy duct tape, mimicking 1950s-era civil defense measures, and the administration launched two costly conflicts overseas. Offering insight into our responses to everything from An Inconvenient Truth to the bird and swine flu epidemics, Robert Wuthnow provides a profound new understanding of the human reaction to existential vulnerability.

Are human rights universal or the product of specific cultures? Is democracy a necessary condition for the achievement of human rights in practice? And when, if ever, is it legitimate for external actors to impose their understandings of human rights upon particular countries? In the contemporary context of globalization, these questions have a salient religious dimension. Religion intersects with global human rights agendas in multiple ways, including: whether ''''universal'''' human rights are in fact an imposition of Christian understandings; whether democracy, the ''''rule of the people,'''' is compatible with God''s law; and whether international efforts to enforce human rights including religious freedom amount to an illicit imperialism. This book brings together leading specialists across disciplines for the first major survey of the religious politics of human rights across the world''s major regions, political systems, and faith traditions. The authors take a bottom-up approach and focus particularly on hot-button issues like human rights in Islam, Falun Gong in China, and religion in the former Soviet Union. Each essay examines the interaction of human rights and religion in practice and the challenges they pose for national and international policymakers.

Robert Wuthnow has been praised as one of "the country''s best social scientists" by columnist David Brooks, who hails his writing as "tremendously valuable." The New York Times calls him "temperate, balanced, compassionate," adding, "one can''t but admire Mr. Wuthnow''s views." A leading authority on religion, he now addresses one of the most profound subjects: the end of the world.In Be Very Afraid, Wuthnow examines the human response to existential threats--once a matter for theology, but now looming before us in multiple forms. Nuclear weapons, pandemics, global warming: each threatens to destroy the planet, or at least to annihilate our species. Freud, he notes, famously taught that the standard psychological response to an overwhelming danger is denial. In fact, Wuthnow writes, the opposite is true: we seek ways of positively meeting the threat, of doing something--anything--even if it''s wasteful and time-consuming. The atomic era that began with the bombing of Hiroshima sparked a flurry of activity, ranging from duck-and-cover drills, basement bomb shelters, and marches for a nuclear freeze. All were arguably ineffectual, yet each sprang from an innate desire to take action. It would be one thing if our responses were merely pointless, Wuthnow observes, but they can actually be harmful. Both the public and policymakers tend to model reactions to grave threats on how we met previous ones. The response to the terrorist attacks of 9/11, for example, echoed the Cold War--citizens went out to buy duct tape, mimicking 1950s-era civil defense measures, and the administration launched two costly conflicts overseas. Offering insight into our responses to everything from An Inconvenient Truth to the bird and swine flu epidemics, Robert Wuthnow provides a profound new understanding of the human reaction to existential vulnerability.

Robert Wuthnow has been praised as one of "the country's best social scientists" by columnist David Brooks, who hails his writing as "tremendously valuable." The New York Times calls him "temperate, balanced, compassionate," adding, "one can't but admire Mr. Wuthnow's views." A leading authority on religion, he now addresses one of the most profound subjects: the end of the world.In Be Very Afraid, Wuthnow examines the human response to existential threats--once a matter for theology, but now looming before us in multiple forms. Nuclear weapons, pandemics, global warming: each threatens to destroy the planet, or at least to annihilate our species. Freud, he notes, famously taught that the standard psychological response to an overwhelming danger is denial. In fact, Wuthnow writes, the opposite is true: we seek ways of positively meeting the threat, of doing something--anything--even if it's wasteful and time-consuming. The atomic era that began with the bombing of Hiroshima sparked a flurry of activity, ranging from duck-and-cover drills, basement bomb shelters, and marches for a nuclear freeze. All were arguably ineffectual, yet each sprang from an innate desire to take action. It would be one thing if our responses were merely pointless, Wuthnow observes, but they can actually be harmful. Both the public and policymakers tend to model reactions to grave threats on how we met previous ones. The response to the terrorist attacks of 9/11, for example, echoed the Cold War--citizens went out to buy duct tape, mimicking 1950s-era civil defense measures, and the administration launched two costly conflicts overseas.Offering insight into our responses to everything from An Inconvenient Truth to the bird and swine flu epidemics, Robert Wuthnow provides a profound new understanding of the human reaction to existential vulnerability.

What is Public religion? How does it manifest the sacred? These are the fundamental questions Robert Wuthnow addresses in Producing the Sacred.Wuthnow uses as a guiding assumption the idea that cultural expressions, religious or otherwise, do not simply happen but are produced. He considers the major kinds of organizations that produce public religion--congregations, hierarchies, special interests, academies, and public rituals--showing how these organizational vehicles shape public religion's messages and how specific types of religious organization draw resources from their environments. He also reveals the implicit and unintended ways in which sacredness is expressed in modern society.  A volume in the series Public Expressions of Religion in America

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.

"Meaning and Moral Order" goes beyond classical, neoclassical, and poststructural theories of culture in its attempt to move away from problems of meaning to a more objective concept of culture. Innovative, controversial, challenging, it will compel scholars to rethink many of the assumptions on which the study of ideology, ritual, religion, science, and culture have been based.

The evolution of American spirituality over the past fifty years is the subject of Robert Wuthnow's engrossing new book. Wuthnow uses in-depth interviews and a broad range of resource materials to show how Americans, from teenagers to senior citizens, define their spiritual journeys. His findings are a telling reflection of the changes in beliefs and lifestyles that have occurred throughout the United States in recent decades. Wuthnow reconstructs the social and cultural reasons for an emphasis on a spirituality of dwelling (houses of worship, denominations, neighborhoods) during the 1950s. Then in the 1960s a spirituality of seeking began to emerge, leading individuals to go beyond established religious institutions. In subsequent chapters Wuthnow examines attempts to reassert spiritual discipline, encounters with the sacred (such as angels and near-death experiences), and the development of the 'inner self'. His final chapter discusses a spirituality of practice, an alternative for people who are uncomfortable within a single religious community and who want more than a spirituality of endless seeking.The diversity of contemporary American spirituality comes through in the voices of the interviewees. Christians, Jews, Buddhists, Muslims, Hindus, and Native Americans are included, as are followers of occult practices, New Age religions, and other eclectic groups. Wuthnow also notes how politicized spirituality, evangelical movements, and resources such as Twelve-Step programs and mental health therapy influence definitions of religious life today. Wuthnow's landmark book, "The Restructuring of American Religion" (1988), documented the changes in institutional religion in the United States; now "After Heaven" explains the changes in personal spirituality that have come to shape our religious life. Moreover, it is a compelling and insightful guide to understanding American culture at century's end.

Robert Wuthnow and John H. Evans bring together a stellar collection of essays that paints a contemporary portrait of American Protestantism--a denomination that has remained quietly, but firmly, influential in the public sphere. Mainline Protestants may have steered clear of the controversial, attention-grabbing tactics of the Religious Right, but they remain culturally influential and continue to impact American society through political action and the provision of social services. The contributors to this volume address religion's larger role in society and cover such topics as welfare, ecology, family, civil rights, and homosexuality. Pioneering, timely, and meticulously researched, The Quiet Hand of God will be an essential reference to the dynamics of American religion well into the twenty-first century.