This vigorous and incisive critique of modernity lights the path to recovering the revitalizing heritage of classical Christianity.

The "conservative radicalismrepresented in these contributions will resonate with a broad audience of scholars and citizens who seek to put faith into action.

Rodney Harrison and John Schofield explore how archaeology can inform the study of our own society and other late-modern societies through detailed case studies and a summary of the existing literature. They draw together cross-disciplinary perspectives, and develop a new agenda for the study of the materiality of contemporary societies.

We are told modernity's end will destabilize familiar ways of knowing, doing, and being, but are these changes we should dread—or celebrate? Four significant events (and the iconic images that represent them) catalyze this question: the consecration of openly gay Episcopalian bishop Gene Robinson, the mistreatment of prisoners at Abu Ghraib prison, the politicization of the death of Terri Schiavo, and the disastrous response to Hurricane Katrina. Framed by an original appropriation of Michel Foucault, and drawing on resources in visual culture theory and the history of photography, Ellen T. Armour explores the anxieties, passions, and power dynamics bound up in the photographic representation and public reception of these events. Together, these phenomena expose modernity's benevolent and malevolent disruptions and reveal the systemic fractures and fissures that herald its end, for better and for worse. In response to these signs and wonders, Armour lays the groundwork for a theology and philosophy of life better suited to our (post)modern moment: one that owns up to the vulnerabilities that modernity sought to disavow and better enables us to navigate the ethical issues we now confront.

The cultural landscape is now made up of diverse "communities"--feminists, gays, neo-conservatists, African-Americans, pro-lifers--who seem to have no common frame of reference by which to communicate with each other. Veith offers Christians instructions as to how they can respond to these varied groups.

How can we characterise law and legal theory in the twenty-first century? Law After Modernity argues that we live in an age 'after Modernity' and that legal theory must take account of this fact. The book presents a dynamic analysis of law, which focusses on the richness and pluralism of law, on its historical embeddedness, its cultural contingencies, as well as acknowledging contemporary law's global and transnational dimensions. However, Law After Modernity also warns that the complexity, fragmentation, pluralism and globalisation of contemporary law may all too easily perpetuate injustice. In this respect, the book departs from many postmodern and pluralist accounts of law. Indeed, it asserts that the quest for justice becomes a crucial issue for law in the era of legal pluralism, and it investigates how it may be achieved. The approach is fresh, contextual and interdisciplinary, and, unusually for a legal theory work, is illustrated throughout with works of art and visual representations, which serve to re-enforce the messages of the book.

Most Christians hold marriage to be a sacrament, created and uniquely blessed by God. Yet, the theology of marriage rarely matches its actual experience. Marriage is too often discovered to be a violent, loveless institution, and increasingly it is delayed, avoided, and terminated.

In Mysticism After Modernity, Don Cupitt argues that the extensive modern literature about mysticism has rested upon a mistake - the belief that there can be meaningful experience prior to language.

"One of the most comprehensive and intelligent postmodern critics of art and literature, Huyssen collects here a series of his essays on pomo . . . " —Village Voice Literary Supplement " . . . his work remains alert to the problematic relationship obtaining between marxisms and poststructuralisms." —American Literary History " . . . challenging and astute." —World Literature Today "Huyssen's level-headed account of this controversial constellation of critical voices brings welcome clarification to today's murky haze of cultural discussion and proves definitively that commentary from the tradition of the German Left has an indispensable role to play in contemporary criticism." —The German Quarterly " . . . we will certainly have, after reading this book, a deeper understanding of the forces that have led up to the present and of the possibilities still open to us." —Critical Texts " . . . a rich, multifaceted study." —The Year's Work in English Studies Huyssen argues that postmodernism cannot be regarded as a radical break with the past, as it is deeply indebted to that other trend within the culture of modernity—the historical avant-garde.

'Postmodernity' is often claimed as a great transformation in society and culture. But is it? In this book Keith Tester casts a cautious eye on such grandiose claims. Tester draws on a series of themes and stories from European sociology and literature to show that many of the great statements from 'postmodernity' are misplaced. 'Postmodernity' is not the harbinger or expression of a new world. It is a reflection of the unresolved paradoxes and possibilities of modernity. The author establishes a clearly expressed and stimulating model of modernity to demonstrate the stakes and consequences of 'postmodernity'. This book uses a wealth of sources which are usually denigrated or ignored in the debates on 'postmodernity'. As such it sheds new light on old claims. But it never fails to acknowledge the profound insights of sociologists and other authors. The Life and Times of Post-Modernity is a continuation of the themes which Tester raised in his earlier books with Routledge, The Two Sovereigns and Civil Society .