A major work by one of the more innovative thinkers of our time, Politics of Nature does nothing less than establish the conceptual context for political ecology—transplanting the terms of ecology into more fertile philosophical soil than its proponents have thus far envisioned. Bruno Latour announces his project dramatically: “Political ecology has nothing whatsoever to do with nature, this jumble of Greek philosophy, French Cartesianism and American parks.” Nature, he asserts, far from being an obvious domain of reality, is a way of assembling political order without due process. Thus, his book proposes an end to the old dichotomy between nature and society—and the constitution, in its place, of a collective, a community incorporating humans and nonhumans and building on the experiences of the sciences as they are actually practiced. In a critique of the distinction between fact and value, Latour suggests a redescription of the type of political philosophy implicated in such a “commonsense” division—which here reveals itself as distinctly uncommonsensical and in fact fatal to democracy and to a healthy development of the sciences. Moving beyond the modernist institutions of “mononaturalism” and “multiculturalism,” Latour develops the idea of “multinaturalism,” a complex collectivity determined not by outside experts claiming absolute reason but by “diplomats” who are flexible and open to experimentation.

Annotation In a text innovative in both form and substance, Kahn forces an engagement with Schmitt's four chapters, offering a new version of each that is responsive to the American political imaginary.

Table of contents

Cover -- Dedication -- Contents -- Acknowledgements -- 1. The Geopolitics of a Slow Catastrophe -- 2. Coal, Cosmos, and Creation -- 3. Engineering the Air -- 4. Carbon Indulgences, Ecological Debt, and Metabolic Rift -- 5. The Crisis of Cosmopolitan Reason -- 6. The Nomos of the Earth and Governing the Anthropocene -- 7. Revolutionary Messianism and the End of Empire -- Index

In this culmination of his widely read and highly acclaimed Cultural Liturgies project, James K. A. Smith examines politics through the lens of liturgy. What if, he asks, citizens are not only thinkers or believers but also lovers? Smith explores how our analysis of political institutions would look different if we viewed them as incubators of love-shaping practices--not merely governing us but forming what we love. How would our political engagement change if we weren't simply looking for permission to express our "views" in the political sphere but actually hoped to shape the ethos of a nation, a state, or a municipality to foster a way of life that bends toward shalom? This book offers a well-rounded public theology as an alternative to contemporary debates about politics. Smith explores the religious nature of politics and the political nature of Christian worship, sketching how the worship of the church propels us to be invested in forging the common good. This book creatively merges theological and philosophical reflection with illustrations from film, novels, and music and includes helpful exposition and contemporary commentary on key figures in political theology.

In this collection, six leading theologians on political theology explore the contemporary states and potential future of the discipline. Offering a highly nuanced and complex picture of “older” and “newer” Political Theology, these scholars examine the multifaceted interconnections and tensions between political theologies, liberation theologies, feminist theologies, and theologies that see themselves as “postcolonial” or “decolonizing.” Among other topics, the authors address the ecumenical and global nature of political theology; the lack of critical feminist analysis in most political, liberation, and postcolonial theologies; the statements regarding political theology in the encyclicals of Benedict XVI; and the specific tasks that political theology must address to remain effective and relevant. Contributors include Jürgen Moltmann, Johann Baptist Metz , Elisabeth Schüssler Fiorenza, Francis Schüssler Fiorenza, Klaus Tanner, and Michael Welker.

Alexis de Tocqueville once wrote that "the people reign over the American political world like God over the universe," unwittingly casting democracy as the political instantiation of the death of God. According to Jeffrey W. Robbins, Tocqueville's assessment remains an apt observation of modern democratic power, which does not rest with a sovereign authority but operates as a diffuse social force. By linking radical democratic theory to a contemporary fascination with political theology, Robbins envisions the modern experience of democracy as a social, cultural, and political force transforming the nature of sovereign power and political authority. Robbins joins his work with Michael Hardt and Antonio Negri's radical conception of "network power," as well as Sheldon Wolin's notion of "fugitive democracy," to fashion a political theology that captures modern democracy's social and cultural torment. This approach has profound implications not only for the nature of contemporary religious belief and practice but also for the reconceptualization of the proper relationship between religion and politics. Challenging the modern, liberal, and secular assumption of a neutral public space, Robbins conceives of a postsecular politics for contemporary society that inextricably links religion to the political. While effectively recasting the tradition of radical theology as a political theology, this book also develops a comprehensive critique of the political theology bequeathed by Carl Schmitt. It marks an original and visionary achievement by the scholar the Journal of the American Academy of Religion hailed "one of the best commentators on religion and postmodernism."