The argument presented in this book is that the recent ‘spiritual’ trajectory of Roy Bhaskar’s work, upon which he first embarked with the publication of his From East to West, undermines the fundamental achievements of his earlier work. The problem with Bhaskar’s new philosophical system (Transcendental Dialectical Critical Realism or simply Meta-Reality), from the critical-realist Marxist perspective endorsed here, is that it marks both a departure from and a negation of the earlier concerns of Bhaskar to develop a realist philosophy of science and under-labour for an emancipatory materialist socio-historical science. The end-result is a meta-philosophy which is irrealist, speculative, under-theorized, internally self-contradictory, and which cannot provide philosophical guidance to liberatory social practices. In opposition to theist ontological logics more generally (including the rather more rational theism presented by Margaret Archer, Andrew Collier and Doug Porpora), the argument of this book is that the earth-bound materialist dialectics of the classical Marxist tradition, and the naturalistic humanism these dialectics under-labour on the terrain of socio-historical being, offer a much more promising way forward for critical realist theory and for liberatory politics and ethics.

Follow God's process for growth and learn how you can benefit from life's challenging experiences with this book by bestselling inspirational author T.D. Jakes. In this insightful book, #1 New York Times bestselling author T.D. Jakes wrestles with the age-old questions: Why do the righteous suffer? Where is God in all the injustice? In his most personal offering yet, Bishop Jakes tells crushing stories from his own journey-the painful experience of learning his young teenage daughter was pregnant, the agony of watching his mother succumb to Alzheimer's, and the shock and helplessness he felt when his son had a heart attack. Bishop Jakes wants to encourage you that God uses difficult, crushing experiences to prepare you for unexpected blessings. If you are faithful through suffering, you will be surprised by God's joy, comforted by His peace, and fulfilled with His purpose. Crushing will inspire you to have hope, even in your most difficult moments. If you trust in God and lean on Him during setbacks, He will lead you through.

The argument presented in this book is that the recent ‘spiritual’ trajectory of Roy Bhaskar’s work, upon which he first embarked with the publication of his From East to West, undermines the fundamental achievements of his earlier work. The problem with Bhaskar’s new philosophical system (Transcendental Dialectical Critical Realism or simply Meta-Reality), from the critical-realist Marxist perspective endorsed here, is that it marks both a departure from and a negation of the earlier concerns of Bhaskar to develop a realist philosophy of science and under-labour for an emancipatory materialist socio-historical science. The end-result is a meta-philosophy which is irrealist, speculative, under-theorized, internally self-contradictory, and which cannot provide philosophical guidance to liberatory social practices. In opposition to theist ontological logics more generally (including the rather more rational theism presented by Margaret Archer, Andrew Collier and Doug Porpora), the argument of this book is that the earth-bound materialist dialectics of the classical Marxist tradition, and the naturalistic humanism these dialectics under-labour on the terrain of socio-historical being, offer a much more promising way forward for critical realist theory and for liberatory politics and ethics.

An investigation showing that commitments to God and/or the good generate the best possible condition to achieve knowledge.

WITH A BRAND NEW LOOK! ON FEBRUARY 22, 1980, KHORSHED AND RUMI BHAVNAGRI’S WORLD WAS SHATTERED. ONE MONTH LATER, A NEW ONE OPENED. Khorshed and Rumi Bhavnagri lost their sons, Vispi and Ratoo, in a tragic car crash. With both their sons gone, the couple felt they would not survive for long. They had lost all faith in God until a miraculous message from the Spirit World gave them hope and sent them on an incredible journey.

Critical Realism and Spirituality contextualizes, delineates, explores and critiques the turn to spirituality and religion in critical realism, which has been under way since the mid-1990s, as well as telling its story. It provides incisive discussion and anaysis of the following broad questions: How does critical realism allow and facilitate the resolution of problems in the area of comparative religion? Can it help you to justify your own faith or belief? What are the implications of the new philosophy of meta-Reality for traditional religious studies and how we organize and conduct our lives? A range of distinguished critical realists, theological critical realists and scholars working with related approaches (Roland Benedikter, Roy Bhaskar, Terry Eagleton, Mervyn Hartwig, Alister McGrath, Markus Molz, Jamie Morgan, Andrew Wright and others) bring their talents to bear on this task. While their personal beliefs span the whole spectrum from theism to atheism, they are united by the desire to open up a space for dialogue of one kind or another (intra-faith, inter-faith and/or extra-faith), promoting mutual understanding, respect and the unity and capability for collective emancipatory action on a global scale that humanity is so sorely in need of. This book is therefore, essential reading for students and academics alike in Religous Studies, Theology and Philosophy.

Increasingly, North Americans and Western Europeans identify as 'spiritual but not religious'. But what does 'spirituality' actually mean? And what does this recent 'spiritual turn' reveal about the nature of twenty-first century liberal democracies? Secularization theorists argue that spirituality lacks institutional support and a shared tradition, thereby evincing religious decline. Meanwhile, critical commentators contend that the spiritual turn embodies all of the ills of post-1960s liberal democracies. This book challenges these popular misconceptions. Combining cultural sociology with intellectual history and political philosophy, and drawing from first-hand interview and fieldwork data, along with discourse analysis of best-selling books, it shows that rather than reflecting religious decline, the spiritual turn marks the rise of an enduring cultural structure in Western modernity-the religion of the heart. Tracing the religion of the heart to the 1960s, The Spiritual Turn illuminates its elective affinities with the romantic liberal social imaginary that crystallized in popular consciousness during this era, and transformed the institutional spheres of Western liberal democracies, eventually giving birth to a new social order-romantic liberal modernity. Then, inspired by the Durkheimian tradition, it presents case studies of three sites where the religion of the heart is institutionalized in a specific discursive form-a Twelve Step group, a neo-Pentecostal church, and a Toastmasters public speaking club. The book concludes that while critics may have reason to disparage both spirituality and romantic liberal modernity more generally, the reality is far more complex than their criticisms suggest-and more importantly, far less hopeless.