The place of religion in society has changed profoundly in the last few centuries, particularly in the West. In what will be a defining book for our time, Taylor takes up the question of what these changes mean, and what, precisely, happens when a society becomes one in which faith is only one human possibility among others.

Through a bold and historically rooted vision for the future of philosophy of religion, The Sacrality of the Secular maps new and compelling possibilities for a nonsecularist secularity. In recent decades, philosophers in the continental tradition have taken a notable interest in the return of religion, a departure from the supposed hegemony of the secular age that began with the Enlightenment. At the same time, anthropologists and sociologists have begun to reject the once-dominant secularization thesis, which both prescribed and described the demise of religion in modern societies. In The Sacrality of the Secular, Bradley B. Onishi reconsiders the role of religion at a time when secularity is more tenuous than it might seem. He demonstrates that philosophy’s entanglement with religion led, perhaps counterintuitively, to vibrant reconceptions of the secular well before the unraveling of the secularization thesis or the turn to religion. Through rich readings of Heidegger, Bataille, Weber, and others, Onishi rethinks what philosophy can contribute to our understanding of religion and the wider social and cultural world.

Secularism: the definition of this word is as practical and urgent as income inequalities or the paths to sustainable development. In this wide-ranging analysis, Jocelyn Maclure and Charles Taylor provide a clearly reasoned, articulate account of the two main principles of secularism—equal respect, and freedom of conscience—and its two operative modes—separation of Church (or mosque or temple) and State, and State neutrality vis-à-vis religions. But more crucially, they make the powerful argument that in our ever more religiously diverse, politically interconnected world, secularism, properly understood, may offer the only path to religious and philosophical freedom. Secularism and Freedom of Conscience grew out of a very real problem—Quebec’s need for guidelines to balance the equal respect due to all citizens with the right to religious freedom. But the authors go further, rethinking secularism in light of other critical issues of our time. The relationship between religious beliefs and deeply-held secular convictions, the scope of the free exercise of religion, and the place of religion in the public sphere are aspects of the larger challenge Maclure and Taylor address: how to manage moral and religious diversity in a free society. Secularism, they show, is essential to any liberal democracy in which citizens adhere to a plurality of conceptions of what gives meaning and direction to human life. The working model the authors construct in this nuanced account is capacious enough to accommodate difference and freedom of conscience, while holding out hope for a world in which diversity no longer divides us.

This book provides a balanced and thoughtful approach for understanding an enlightened, sympathetic, and relevant secularism for our lives today. Bringing together distinguished historians, philosophers, scientists, and writers, this book shows that secularism is not a mere denial of religion.

This volume collects recent essays and reviews by Thomas Nagel in three subject areas. The first section, including the title essay, is concerned with religious belief and some of the philosophical questions connected with it, such as the relation between religion and evolutionary theory, the question of why there is something rather than nothing, and the significance for human life of our place in the cosmos. It includes a defense of the relevance of religion to science education. The second section concerns the interpretation of liberal political theory, especially in an international context. A substantial essay argues that the principles of distributive justice that apply within individual nation-states do not apply to the world as a whole. The third section discusses the distinctive contributions of four philosophers to our understanding of what it is to be human--the form of human consciousness and the source of human values.

Religion and democracy can make tense bedfellows. Secular elites may view religious movements as conflict-prone and incapable of compromise, while religious actors may fear that anticlericalism will drive religion from public life. Yet such tensions are not inevitable: from Asia to Latin America, religious actors coexist with, and even help to preserve, democracy. In Faithful to Secularism, David T. Buckley argues that political institutions that encourage an active role for public religion are a key part in explaining this variation. He develops the concept of "benevolent secularism" to describe institutions that combine a basic division of religion and state with extensive room for participation of religious actors in public life. He traces the impact of benevolent secularism on religious and secular elites, both at critical junctures in state formation and as politics evolves over time. Buckley shows how religious and secular actors build credibility and shared norms over time, and explains how such coalitions can endure challenges from both religious revivals and periods of anticlericalism. Faithful to Secularism tests this institutional theory in Ireland, Senegal, and the Philippines, using a blend of archival, interview, and public opinion data. These case studies illustrate how even countries with an active religious majority can become and remain faithful to secularism.