"This book offers an academic inquiry on contemporary processes of the search for meaning in life in a postmodern context with a focus on the Israeli cultural scene. Constructing or finding meaning in life is considered to be fundamental in human life (Batthyany & Russo-Netzer, 2014; Frankl, 1963; George & Park, 2016; Mayseless & Keren, 2014; Russo-Netzer, Schulenberg & Batthyany, 2016; Russo-Netzer, 2018; Steger, 2012; Wong, 2012). Such meaning reflects individuals' search to understand and organize their experience in a coherent manner, achieve a sense of their own worth and place (e.g., an identity and a sense of belonging) and recognize the things that matter to them (e.g., have purpose in life). When such meaning in life is adopted, individuals often feel that their life transcends their transitory existence and hence matters (George & Park, 2016). Viewed as a uniquely human quality (Emmons, 2003; Frankl, 1963) which enables people to interpret and consolidate their experience in the world (Steger, 2009), meaning has gained a growing degree of scientific attention within the psychological field. For example, several components of meaning have been identified (George & Park 2016; Martela & Steger 2016), the distinction between search for meaning and having meaning in life has been delineated (e.g., Steger et al., 2008) and the importance and centrality of meaning in life to individuals' wellbeing and functioning has been established (e.g., King et al. 2006; Park, 2010; Steger 2012). The construal of meaning in life by individuals is a psychological process yet it is intimately linked to the cultural context and historical period in which individuals live (Leung, Chiu, & Hong, 2011; Hicks & Routledge, 2013). The social and cultural contexts often offer and sometimes impose narratives, expectations, norms and values that individuals can align with in their search for coherence, value and purpose (Hicks & Routledge, 2013). Processes of globalization and neo-humanism challenge the meaning and security individuals find in their national or religious identity. Such processes appear to delegitimize the national and patriotic bases which grant a sense of meaning as part of a collective, advocating instead an individualistic capitalistic perspective together with the virtue of seeing oneself as a citizen of the world (Navarro, 2007; Soederberg, Menz & Cerny, 2005; Yeates, 2002)"--

In Finding All Things In God, Hans Gustafson proposes pansacramentalism as holding the potential to find the divine in all things and all things in the divine. Such a proposition carries significant interreligious implications, particularly in the practice of theology. Presupposing theological practice as divorced from spirituality (lived religious experience), Gustafson presents pansacramentalism as a bridge between the two. In so doing, Gustafson offers a history of spirituality, sketching the foundations of a classical approach to sacramentality (through Aquinas) as well as a contemporary approach to the same (through Rahner and Chauvet). Through three fascinating case studies, this book presents particular instances of sacramentality in lived religious experience. Gustafson offers an exciting method of 'doing theology', one which is entirely compatible with the interdisciplinary field of interreligious studies.

Despite the masses still lining up to enter mega-churches with warehouse-like architecture, casually dressed clergy, and pop Christian music, the “Post-Boomer” generation—those ranging in age from twenty to forty—is having second thoughts. In this perceptive look at the evolving face of Christianity in contemporary culture, sociologists Richard Flory and Donald E. Miller argue that we are on the verge of another potential revolution in how Christians worship and associate with one another. Just as the formative experiences of Baby Boomers were colored by such things as the war in Vietnam, the 1960s, and a dramatic increase in their opportunities for individual expression, so Post-Boomers have grown up in less structured households with working (often divorced) parents. These childhood experiences leave them craving authentic spiritual experience, rather than entertainment, and also cause them to question institutions. Flory and Miller develop a typology that captures four current approaches to the Christian faith and argue that this generation represents a new religious orientation of “expressive communalism,” in which they seek spiritual experience and fulfillment in community and through various expressive forms of spirituality, both private and public.

Simon Susen examines the impact of the 'postmodern turn' on the contemporary social sciences. On the basis of an innovative five-dimensional approach, this study provides a systematic, comprehensive, and critical account of the legacy of the 'postmodern turn', notably in terms of its continuing relevance in the twenty-first century.

Gisèle d'Estoc was the pseudonym of a nineteenth-century French woman writer and, it turns out, artist who, among other things, was accused of being a bomb-planting anarchist, the cross-dressing lover of writer Guy de Maupassant, and the fighter of at least one duel with another woman, inspiring Bayard's famous painting on the subject. The true identity of this enigmatic woman remained unknown and was even considered fictional until recently, when Melanie C. Hawthorne resurrected d'Estoc's discarded story from the annals of forgotten history. Finding the Woman Who Didn't Exist begins with the claim by expert literary historians of France on the eve of World War II that the woman then known only as Gisèle d'Estoc was merely a hoax. More than fifty years later, Hawthorne not only proves that she did exist but also uncovers details about her fascinating life and career, along the way adding to our understanding of nineteenth-century France, literary culture, and gender identity. Hawthorne explores the intriguing life of the real d'Estoc, explaining why others came to doubt the "experts" and following the threads of evidence that the latter overlooked. In focusing on how narratives are shaped for particular audiences at particular times, Hawthorne also tells "the story of the story," which reveals how the habits of thought fostered by the humanities continue to matter beyond the halls of academe.

"Sandra Schneiders' brilliant and perceptive analysis projects a new model of religious life. Deeply exciting and genuinely consoling ....." [from back cover]