This new second edition presents a clear, concise and comparative overview of the teachings and the death beliefs of the largest and fastest-growing religions in North America. Unlike many books on the subject of religious beliefs, the discourse here is refreshingly objective and nonproselytizing. Furthermore, each chapter is written by a different expert or scholar who is internationally recognized as an authority on a particular faith. - Back cover.

“[A] lucid and thoughtful book... In a spirit of reconciliation, Crane proposes to paint a more accurate picture of religion for his fellow unbelievers.” —James Ryerson, New York Times Book Review Contemporary debate about religion seems to be going nowhere. Atheists persist with their arguments, many plausible and some unanswerable, but these make no impact on religious believers. Defenders of religion find atheists equally unwilling to cede ground. The Meaning of Belief offers a way out of this stalemate. An atheist himself, Tim Crane writes that there is a fundamental flaw with most atheists’ basic approach: religion is not what they think it is. Atheists tend to treat religion as a kind of primitive cosmology, as the sort of explanation of the universe that science offers. They conclude that religious believers are irrational, superstitious, and bigoted. But this view of religion is almost entirely inaccurate. Crane offers an alternative account based on two ideas. The first is the idea of a religious impulse: the sense people have of something transcending the world of ordinary experience, even if it cannot be explicitly articulated. The second is the idea of identification: the fact that religion involves belonging to a specific social group and participating in practices that reinforce the bonds of belonging. Once these ideas are properly understood, the inadequacy of atheists’ conventional conception of religion emerges. The Meaning of Belief does not assess the truth or falsehood of religion. Rather, it looks at the meaning of religious belief and offers a way of understanding it that both makes sense of current debate and also suggests what more intellectually responsible and practically effective attitudes atheists might take to the phenomenon of religion.

An easy-to-use and comprehensive guide that explores the intriguing dogma and rituals, cultural convictions, and often-checkered backgrounds and histories of the world's religions.

How does Christianity relate to other religions? Beginning with a consideration of the biblical perspective, Veli-Matti Kärkkäinen offers a detailed and comprehensive survey of the diverse explanations proposed by teachers of the church down through the ages. This indispensable guide is for anyone seeking to grasp Christianity?s relationship to world religions.

Drawing on recent developments in the comparative study of religion, this book explores the trends of the past sixty years from a global perspective. Each of the ten chapters covers the study of religion in a different region of the world, from Europe and the Americas to Asia and the Far East. Topics covered include: local background to the study of religions formation of religious studies in the region important thinkers and writings institutions interregional diversity and interregional connections emerging issues. This book is a major contribution to the field of religious studies and a valuable reference for scholars, researchers and graduate students.

The Power of Religion in the Public Sphere represents a rare opportunity to experience a diverse group of preeminent philosophers confronting one pervasive contemporary concern: what role does or should religion play in our public lives? Reflecting on her recent work concerning state violence in Israel-Palestine, Judith Butler explores the potential of religious perspectives for renewing cultural and political criticism, while Jürgen Habermas, best known for his seminal conception of the public sphere, thinks through the ambiguous legacy of the concept of "the political" in contemporary theory. Charles Taylor argues for a radical redefinition of secularism, and Cornel West defends civil disobedience and emancipatory theology. Eduardo Mendieta and Jonathan VanAntwerpen detail the immense contribution of these philosophers to contemporary social and political theory, and an afterword by Craig Calhoun places these attempts to reconceive the significance of both religion and the secular in the context of contemporary national and international politics.

How we feel is as vital to our survival as how we think. This claim, based on the premise that emotions are largely adaptive, serves as the organizing theme of Why We Need Religion. This book is a novel pathway in a well-trodden field of religious studies and philosophy of religion. Stephen Asma argues that, like art, religion has direct access to our emotional lives in ways that science does not. Yes, science can give us emotional feelings of wonder and the sublime--we can feel the sacred depths of nature--but there are many forms of human suffering and vulnerability that are beyond the reach of help from science. Different emotional stresses require different kinds of rescue. Unlike secular authors who praise religion's ethical and civilizing function, Asma argues that its core value lies in its emotionally therapeutic power. No theorist of religion has failed to notice the importance of emotions in spiritual and ritual life, but truly systematic research has only recently delivered concrete data on the neurology, psychology, and anthropology of the emotional systems. This very recent "affective turn" has begun to map out a powerful territory of embodied cognition. Why We Need Religion incorporates new data from these affective sciences into the philosophy of religion. It goes on to describe the way in which religion manages those systems--rage, play, lust, care, grief, and so on. Finally, it argues that religion is still the best cultural apparatus for doing this adaptive work. In short, the book is a Darwinian defense of religious emotions and the cultural systems that manage them.