Islamic schools, or madrasas, have been accused of radicalizing Muslims and participating, either actively or passively, in terrorist networks since the events of 9/11. In Pakistan, the 2007 siege by government forces of Islamabad’s Red Mosque and its madrasa complex, whose imam and students staged an armed resistance against the state for its support of the "war on terror," reinforced concerns about madrasas’ role in regional and global jihad. By 2006 madrasas registered with Pakistan’s five regulatory boards for religious schools enrolled over one million male and 200,000 female students. In The Rational Believer, Masooda Bano draws on rich interview, ethnographic, and survey data, as well as fieldwork conducted in madrasas throughout the country to explore the network of Pakistani madrasas. She maps the choices and decisions confronted by students, teachers, parents, and clerics and explains why available choices make participation in jihad appear at times a viable course of action. Bano's work shows that beliefs are rational and that religious believers look to maximize utility in ways not captured by classical rational choice. She applies analytical tools from the New Institutional Economics to explain apparent contradictions in the madrasa system—for example, how thousands of young Pakistani women now demand the national adoption of traditional sharia law, despite its highly restrictive limits on female agency, and do so from their location in Islamic schools for girls that were founded only a generation ago.

Islamic schools, or madrasas, have been accused of radicalizing Muslims and participating, either actively or passively, in terrorist networks since the events of 9/11. In Pakistan, the 2007 siege by government forces of Islamabad's Red Mosque and its madrasa complex, whose imam and students staged an armed resistance against the state for its support of the "war on terror," reinforced concerns about madrasas' role in regional and global jihad. By 2006 madrasas registered with Pakistan's five regulatory boards for religious schools enrolled over one million male and 200,000 female students. In The Rational Believer, Masooda Bano draws on rich interview, ethnographic, and survey data, as well as fieldwork conducted in madrasas throughout the country to explore the network of Pakistani madrasas. She maps the choices and decisions confronted by students, teachers, parents, and clerics and explains why available choices make participation in jihad appear at times a viable course of action. Bano works shows that beliefs are rational and that religious believers look to maximize utility in ways not captured by classical rational choice. She applies analytical tools from the New Institutional Economics to explain apparent contradictions in the madrasa system-for example, how thousands of young Pakistani women now demand the national adoption of traditional sharia law, despite its highly restrictive limits on female agency, and do so from their location in Islamic schools for girls that were founded only a generation ago.

Cardinal Christoph Schönborn's article on evolution and creation in The New York Times launched an international controversy. Critics charged him with biblical literalism and 'creationism'. In this book, Cardinal Schönborn responds to his critics by tackling the hard questions with a carefully reasoned "theology of creation". Can we still speak intelligently of the world as 'creation' and affirm the existence of the Creator, or is God a 'delusion'? How should an informed believer read Genesis? If God exists, why is there so much injustice and suffering? Are human beings a part of nature or elevated above it? What is man's destiny? Is everything a matter of chance or can we discern purpose in human existence? In his treatment of evolution, Cardinal Schönborn distinguishes the biological theory from 'evolutionism', the ideology that tries to reduce all of reality to mindless, meaningless processes. He argues that science and a rationally grounded faith are not at odds and that what many people represent as 'science' is really a set of philosophical positions that will not withstand critical scrutiny. Chance or Purpose? directly raises the philosophical and theological issues many scientists today overlook or ignore. The result is a vigorous, frank dialogue that acknowledges the respective insights of the philosopher, the theologian and the scientist, but which calls on them to listen and to learn from each another.

This book gives a general theory of rational belief. Although it can be read by itself, is a sequel to the author's previous book The Value of Rationality (Oxford, 2017). It takes the general conception of rationality that was defended in that earlier book, and combines it with an account of the varieties of belief, and of what it is for these beliefs to count as “correct”, to develop an account of what it is for beliefs to count as rational. According to this account, rationality comes in degrees: the degree to which one's beliefs counts as rational is determined by their distance from a corresponding probability function - where this distance is measured by those beliefs' “expected degree of incorrectness” according to the probability function; the account also involves an explanation of what determines exactly which probability function plays this role in each case, and of why this probability function should play this role. In developing and defending this account, new light is shed on several central epistemological issues. These issues include: the distinction between propositional and doxastic justification; the debates between internalism and externalism, and between foundationalism and coherentism; the significance - or lack of it - of the notion of 'evidence'; the relationship between credences, full belief, inference, and suspension of judgment; the nature of the kind of possibility that is presupposed by the relevant sort of probability; and whether rationality is “diachronic” - so that the beliefs that it is rational for us to have now depend, in part, on the beliefs that we held in the past. Finally, some suggestions are made about how this theory bears on a range of further topics, including the defeasibility of inference, scepticism, and the analysis of knowledge.

Radical Neo-Enlightenment is a spirited response to the multiple and accelerating crises we face today. The provocative and ambitious work contends that we require a “radical neo-Enlightenment” to counter these systemic crises. The driving idea is that Reason must now be reclaimed as a powerful force for positive social change. Along the way, the book criticizes philosophy’s failings and restores its noble compulsion to change the world. Radical Neo-Enlightenment then criticizes conventional religion and advances a reconstructed faith that would be an ally of socially-transformative Reason. It then marks out practical core steps that would lead to rational global transformation. While the book is introductory and accessible in scope and style, it confronts and develops the thought of some of the most important subversive thinkers of the past and present.