The Reenchantment of the World is a perceptive study of our scientific consciousness and a cogent and forceful challenge to its supremacy. Focusing on the rise of the mechanistic idea that we can know the natural world only by distancing ourselves from it, Berman shows how science acquired its controlling position in the consciousness of the West. He analyzes the holistic, animistic tradition--destroyed in the wake of Scientific Revolution of the sixteenth and seventeenth centuries--which viewed man as a participant in the cosmos, not as an isolated observer. Arguing that the holistic world view must be revived in some credible form before we destroy our society and our environment, he explores the possibilities for a consciousness appropriate to the modern era. Ecological rather than animistic, this new world view would be grounded in the real and intimate connection between man and nature.

Bernard Stiegler's work on the intimate relations between the human and the technical have made him one of the most important voices to have emerged in French philosophy in the last decade. At the same time both an accessible summation of that work and a continuation of it, The Re-Enchantment of the World advances a critique of consumer capitalism that draws on Freud and Marx to construct an utterly contemporary analysis of our time. The book explores the cognitive, affective, social and economic effects of the 'proletarianization' of the consumer in late capitalism and the resulting destruction of the consumer's savoir-vivre. Reflecting the collective work of his activist organisation, Ars Industrialis, Stiegler here sets forth an alternative path to that of 'industrial populism', one that appeals to the force of the human spirit. The Re-Enchantment of the World also includes the manifesto of Ars Industrialis and an account of the organisation's 2005 summit in Tunis.

The Re-Enchantment of the World is an interdisciplinary volume that challenges the long-prevailing view of modernity as "disenchanted." There is of course something to the widespread idea, so memorably put into words by Max Weber, that modernity is characterized by the "progressive disenchantment of the world." Yet what is less often recognized is the fact that a powerful counter-tendency runs alongside this one, an overwhelming urge to fill the vacuum left by departed convictions, and to do so without invoking superseded belief systems. In fact, modernity produces an array of strategies for re-enchantment, each fully compatible with secular rationality. It has to, because God has many "aspects"--or to put it in more secular terms, because traditional religion offers so much in so many domains. From one thinker to the next, the question of just what, in religious enchantment, needs to be replaced in a secular world receives an entirely different answer. Now, for the first time, many of these strategies are laid out in a single volume, with contributions by specialists in literature, history, and philosophy.

This is a philosophical exploration of the role of art and religion as sources of meaning in an increasingly material world dominated by science. Relating themes in the history of European philosophy to topics in contemporary philosophy, Gordon Graham investigates the idea that art has the potential to re-enchant an irreligious world.

Starting from the premise that we can no longer afford to live in a disenchanted world, Moore shows that a profound, enchanted engagement with life is not a childish thing to be put away with adulthood, but a necessity for one's personal and collective survival. With his lens focused on specific aspects of daily life such as clothing, food, furniture, architecture, ecology, language, and politics, Moore describes the renaissance these can undergo when there is a genuine engagement with beauty, craft, nature, and art in both private and public life. Millions of readers who found comfort and substance in Moore's previous bestsellers will discover in this book ways to restore the heart and soul of work, home, and creative endeavors through a radical, fresh return to ancient ways of living the soulful life.

This book presents a philosophical study of the idea of reenchantment and its merits in the interrelated fields of philosophical anthropology, ethics, and ontology. It features chapters from leading contributors to the debate about reenchantment, including Charles Taylor, John Cottingham, Akeel Bilgrami, and Jane Bennett. The chapters examine neglected and contested notions such as enchantment, transcendence, interpretation, attention, resonance, and the sacred or reverence-worthy—notions that are crucial to human self-understanding but have no place in a scientific worldview. They also explore the significance of adopting a reenchanting perspective for debates on major concepts such as nature, naturalism, God, ontology, and disenchantment. Taken together, they demonstrate that there is much to be gained from working with a more substantial and affirmative concept of reenchantment, understood as a fundamental existential orientation towards what is seen as meaningful and of value. The Philosophy of Reenchantment will be of interest to scholars and advanced students in philosophy—especially those working in moral philosophy, metaphysics, philosophy of religion, theology, religious studies, and sociology.

A surprising and enlightening investigation of how modern society is making nature sacred once again For more than two centuries, Western cultures, as they became ever more industrialized, increasingly regarded the natural world as little more than a collection of useful raw resources. The folklore of powerful forest spirits and mountain demons was displaced by the practicalities of logging and strip-mining; the traditional rituals of hunting ceremonies gave way to the indiscriminate butchering of animals for meat markets. In the famous lament of Max Weber, our surroundings became "disenchanted," with nature's magic swept away by secularization and rationalization. But now, as acclaimed sociologist James William Gibson reveals in this insightful study, the culture of enchantment is making an astonishing comeback. From Greenpeace eco-warriors to evangelical Christians preaching "creation care" and geneticists who speak of human-animal kinship, Gibson finds a remarkably broad yearning for a spiritual reconnection to nature. As we grapple with increasingly dire environmental disasters, he points to this cultural shift as the last utopian dream—the final hope for protecting the world that all of us must live in.