An examination of literary works spanning more than seven centuries, this volume studies the ascetic hero and asceticism, exploring the elusive interplay between religion, politics, and belles lettres in Russia. The first part places works including the thirteenth-century Kievan Crypt Patericon and Life of Avraamii Smolenskii, Epifanii's Life of Sergii Radonezhskii, and other lives written in the north of Russia, in the context of crucial religious doctrines such as apocalypticism and deification. The author shows how Old Russian literature plays a major cultural role in the continuing development of these doctrines on Russian soil. The second part traces a revival of the Russian fascination with themes of apocalypse and perfectibility to the nineteenth and early twentieth centuries. Morris also documents the development of a divergence in ideological approach between Russian writers who continued to view apocalypticism and deification as religious phenomena and those who used them as tools of social and political struggle. Works by Gogol, Tolstoy, Dostoevsky, Chernyshevsky, and Gorky, as well as classic novels of the socialist realist tradition are analyzed as evidence of the underlying unity of the literary manifestations of this ostensibly bifurcated intellectual tradition.

The Mexican Revolution gave rise to the Mexican nation-state as we know it today. Rural revolutionaries took up arms against the Díaz dictatorship in support of agrarian reform, in defense of their political autonomy, or inspired by a nationalist desire to forge a new Mexico. However, in the Gran Nayar, a rugged expanse of mountains and canyons, the story was more complex, as the region’s four Indigenous peoples fought both for and against the revolution and the radical changes it bought to their homeland. To make sense of this complex history, Nathaniel Morris offers the first systematic understanding of the participation of the Náayari, Wixárika, O’dam, and Mexicanero peoples in the Mexican Revolution. They are known for being among the least “assimilated” of all Mexico’s Indigenous peoples. It’s often been assumed that they were stuck up in their mountain homeland—“the Gran Nayar”—with no knowledge of the uprisings, civil wars, military coups, and political upheaval that convulsed the rest of Mexico between 1910 and 1940. Based on extensive archival research and years of fieldwork in the rugged and remote Gran Nayar, Morris shows that the Náayari, Wixárika, O’dam, and Mexicanero peoples were actively involved in the armed phase of the revolution. This participation led to serious clashes between an expansionist, “rationalist” revolutionary state and the highly autonomous communities and heterodox cultural and religious practices of the Gran Nayar’s inhabitants. Morris documents confrontations between practitioners of subsistence agriculture and promoters of capitalist development, between rival Indian generations and political factions, and between opposing visions of the world, of religion, and of daily life. These clashes produced some of the most severe defeats that the government’s state-building programs suffered during the entire revolutionary era, with significant and often counterintuitive consequences both for local people and for the Mexican nation as a whole.

Heidegger's connection with Nazism is well known and has been exhaustively debated. But we need to understand better why Heidegger believed National Socialism to be the best cure for the ills of modern society. In this book Christopher Rickey examines the internal logic of Heidegger's ideas to explain how they led him to become a powerful critic of liberalism and a Nazi supporter. Key to Rickey's interpretation is the radically antinomian conception of religiosity he finds at the core of Heidegger's challenge to modernity. Heidegger responds to the crisis of modernity with a philosophy attuned to the fundamental need for humans to live with the proper stance toward the divine. Inspired by Lutheran and mystical theology, Heidegger outlines an essentially religious conception of authentic human being. Like his radical Lutheran forerunners, Heidegger politicizes the radical strains of Luther's theology to create a potent revolutionary brew: the revolution of the saints. Rickey traces out the ways in which these currents fundamentally shape Heidegger's thought: the Lutheran background to his critique of modern science and the technological rationality it spawns; his transformation of Aristotle's prudential conception of practical wisdom into the total revelation of being that lays the basis for revolutionary political action; and his mystical and sectarian understanding of authentic community. Rickey shows how this political-theological vision forms the basis of Heidegger's concrete political action, and he concludes with an analysis of the fundamental problems this vision poses to our political thinking today.

William Olaf Stapledon is best remembered for the extraordinary works of speculative fiction he published between 1930 and 1950. As a novelist, he was known as the spokesman for the Age of Einstein and has influenced writers as diverse as Virginia Woolf, Arthur C. Clarke, and Doris Lessing. This biography is the first to draw on a vast body of unpublished and private documents—interviews, correspondence, archival material, and papers in private hands—to reveal fully the internal struggles that shaped Stapledon's life and reclaim for public attention a distinctive voice of the modern era. Late in his life in an unpublished "letter to the future" Stapledon unwittingly provided the rationale for his biography: "It is just possible that my very obscurity may fit me to speak more faithfully for my period than any of its great unique personalities. A pacifist in World War I, an advocate of European unity and world government, one of the first teachers in the Workers' Educational Association, and an early protestor against apartheid, Stapledon turned utopian beliefs into practical politics. With roots in the shipping worlds of Devon, Liverpool, and the Suez Canal, he was transformed from a self-described provincial on the margins of English literary and political life into a visionary idealist who attracted the attention of scientists, journalists, and novelists, and, given his left-wing political affiliations, even the F.B.I. Stapledon's novels—Last and First Men, Star Maker, Odd John, and Sirius—have gathered a passionate following, and they have seldom been out of print in the last twenty-five years. But the personal experiences and political commitments that shaped this creative work have, until now, barely been known. Robert Crossley's work reveals how, in public and in private, in his social activism as in his fiction, Olaf Stapledon embodied many of the modern era's anxieties and hopes that allow his works to continue to speak to and for the future.

The 115,000 priests on French territory in 1789 belonged to an evolving tradition of priesthood. The challenge of making sense of the Christian tradition can be formidable in any era, but this was especially true for those priests required at the very beginning of 1791 to take an oath of loyalty to the new government—and thereby accept the religious reforms promoted in a new Civil Constitution of the Clergy. More than half did so at the beginning, and those who were subsequently consecrated bishops became the new official hierarchy of France. In Priests of the French Revolution, Joseph Byrnes shows how these priests and bishops who embraced the Revolution creatively followed or destructively rejected traditional versions of priestly ministry. Their writings, public testimony, and recorded private confidences furnish the story of a national Catholic church. This is a history of the religious attitudes and psychological experiences underpinning the behavior of representative bishops and priests. Byrnes plays individual ideologies against group action, and religious teachings against political action, to produce a balanced story of saints and renegades within a Catholic tradition.

This is a paperback edition of a collection of ten papers by different authors on the cult of saints, first published in hard covers in 1983. Six have been translated from French including a pioneering study by Robert Hertz, one of Durkheim's most eminent pupils. The editor provides a wide-ranging general and historical introduction, and a 100- page annotated bibliography covering material on the subject in all disciplines and in four main languages.