In a rigorous exploration of how secularism and identity emerged as conflicting concepts in the modern world, Akeel Bilgrami elaborates a notion of secular enchantment with a view to finding in secular modernity a locus of meaning and value, while addressing squarely the anxiety that all such notions are exercises in nostalgia.

ÒWhat does it mean to say that we live in a secular age?Ó This apparently simple question opens into the massive, provocative, and complex A Secular Age, where Charles Taylor positions secularism as a defining feature of the modern world, not the mere absence of religion, and casts light on the experience of transcendence that scientistic explanations of the world tend to neglect. In Varieties of Secularism in a Secular Age, a prominent and varied group of scholars chart the conversations in which A Secular Age intervenes and address wider questions of secularism and secularity. The distinguished contributors include Robert Bellah, JosŽ Casanova, NilŸfer Gšle, William E. Connolly, Wendy Brown, Simon During, Colin Jager, Jon Butler, Jonathan Sheehan, Akeel Bilgrami, John Milbank, and Saba Mahmood. Varieties of Secularism in a Secular Age succeeds in conveying to readers the complexity of secularism while serving as an invaluable guide to a landmark book.

In Self-Knowledge and Resentment, Akeel Bilgrami argues that self-knowledge of our intentional states is special among all the knowledges we have because it is not an epistemological notion in the standard sense of that term, but instead is a fallout of the radically normative nature of thought and agency. Four themes or questions are brought together into an integrated philosophical position: What makes self-knowledge different from other forms of knowledge? What makes for freedom and agency in a deterministic universe? What makes intentional states of a subject irreducible to its physical and functional states? And what makes values irreducible to the states of nature as the natural sciences study them? This integration of themes into a single and systematic picture of thought, value, agency, and self-knowledge is essential to the book's aspiration and argument. Once this integrated position is fully in place, the book closes with a postscript on how one might fruitfully view the kind of self-knowledge that is pursued in psychoanalysis.

Michael Rosen shows how the redemptive hope of religion became the redemptive hope of historical progress. This was the heart of German Idealism: purpose lay not in God’s judgment but in worldly projects; freedom required not being subject to arbitrary authority, human or divine. Yet purpose and freedom never shed their theistic structure.

Rigid adherence to scientism—as opposed to a healthy respect for science—is all too prevalent in our world today. Rather than leading to a deeper understanding of our universe, this worldview actually undermines real science and marginalizes morality and religion. In this book, celebrated philosopher J. P. Moreland exposes the selfdefeating nature of scientism and equips us to recognize scientism’s harmful presence in different aspects of culture, emboldening our witness to biblical Christianity and arming us with strategies for the integration of faith and science—the only feasible path to genuine knowledge.

In these seventeen essays, distinguished senior scholars discuss the conceptual issues surrounding the idea of freedom of inquiry and scrutinize a variety of obstacles to such inquiry that they have encountered in their personal and professional experience. Their discussion of threats to freedom traverses a wide disciplinary and institutional, political and economic range covering specific restrictions linked to speech codes, the interests of donors, institutional review board licensing, political pressure groups, and government policy, as well as phenomena of high generality, such as intellectual orthodoxy, in which coercion is barely visible and often self-imposed. As the editors say in their introduction: "No freedom can be taken for granted, even in the most well-functioning of formal democracies. Exposing the tendencies that undermine freedom of inquiry and their hidden sources and widespread implications is in itself an exercise in and for democracy."

Hermann Cohen (1842–1918) is often held to be one of the most important Jewish philosophers of the nineteenth century. Paul E. Nahme, in this new consideration of Cohen, liberalism, and religion, emphasizes the idea of enchantment, or the faith in and commitment to ideas, reason, and critique—the animating spirits that move society forward. Nahme views Cohen through the lenses of the crises of Imperial Germany—the rise of antisemitism, nationalism, and secularization—to come to a greater understanding of liberalism, its Protestant and Jewish roots, and the spirits of modernity and tradition that form its foundation. Nahme's philosophical and historical retelling of the story of Cohen and his spiritual investment in liberal theology present a strong argument for religious pluralism and public reason in a world rife with populism, identity politics, and conspiracy theories.