A great philosopher will change the way you think about your life. For most of human history, religion provided a clear explanation of life and death. But in the late 19th and early 20th centuries new ideas — from psychiatry to evolution to Communist — seemed to suggest that our fate was now in our own hands. We would ourselves become God. This is the theme of a remarkable new book by one of the world's greatest lving philosophers. It is a brilliant and frightening look at the problems and opportunities of a world coming to grips with humankind's now solitary, unaided place in the universe. Gray takes two major examples: the belief that the science-backed Communism of the new USSR could reshape the planet, and the belief among a group of Edwardian intellectuals — popularized through mediums and automatic writing — that there was a non-religious form of life after death. Gray presents an extraordinary cast of philosophers, journalists, politicians, charlatans and mass murderers, all of whom felt driven by a specifically scientific and modern world view. He raises a host of fascinating questions about what it means to be human. The implications of Gray's book will haunt its readers for the rest of their lives.

A Globe and Mail Best Books of the Year 2011 Title At the heart of human experience lies an obsession with the nature of death. Religion, for most of history, has provided an explanation for human life and a vision of what comes after it. But in the late nineteenth and early twentieth centuries, such beliefs came under relentless pressure as new ideas—from psychiatry to evolution to communism—seemed to suggest that our fate was now in our own hands: humans could cease to be animals, defeat death, and become immortal. In The Immortalization Commission, the acclaimed political philosopher and critic John Gray takes a brilliant and frightening look at humankind's dangerous striving toward a scientific version of immortality. Probing the parallel faiths of Bolshevik "God-builders," who sought to reshape the planet and psychical researchers, who believed they had evidence of a nonreligious form of life after death, Gray raises fascinating questions about how such beliefs threaten the very nature of what it means to be human. He looks to philosophers, journalists, politicians, charlatans, and mass murderers who all felt driven by a specifically scientific and modern worldview and whose revolt against death resulted in a series of experiments that ravaged whole countries. An urgent examination of Darwin's post-religious legacy, The Immortalization Commission is an important work from "one of Britain's leading public intellectuals" (The Wall Street Journal).

"An exploration of the failures of reason in human life and the enduring role of myth in science, politics, and morality"--

"Originally published in 2015 by Allen Lane, an imprint of Penguin Books, Great Britain"--Title page verso.

The author of Straw Dogs, famous for his provocative critiques of scientific hubris and the delusions of progress and humanism, turns his attention to cats—and what they reveal about humans' torturous relationship to the world and to themselves. The history of philosophy has been a predictably tragic or comical succession of palliatives for human disquiet. Thinkers from Spinoza to Berdyaev have pursued the perennial questions of how to be happy, how to be good, how to be loved, and how to live in a world of change and loss. But perhaps we can learn more from cats--the animal that has most captured our imagination--than from the great thinkers of the world. In Feline Philosophy, the philosopher John Gray discovers in cats a way of living that is unburdened by anxiety and self-consciousness, showing how they embody answers to the big questions of love and attachment, mortality, morality, and the Self: Montaigne's house cat, whose un-examined life may have been the one worth living; Meo, the Vietnam War survivor with an unshakable capacity for "fearless joy"; and Colette's Saha, the feline heroine of her subversive short story "The Cat", a parable about the pitfalls of human jealousy. Exploring the nature of cats, and what we can learn from it, Gray offers a profound, thought-provoking meditation on the follies of human exceptionalism and our fundamentally vulnerable and lonely condition. He charts a path toward a life without illusions and delusions, revealing how we can endure both crisis and transformation, and adapt to a changed scene, as cats have always done.

Straw Dogs is a radical work of philosophy that sets out to challenge our most cherished assumptions about what it means to be human. From Plato to Christianity, from the Enlightenment to Nietzsche and Marx, the Western tradition has been based on arrogant and erroneous beliefs about human beings and their place in the world. Philosophies such as liberalism and Marxism enthrone humankind as a species whose destiny is to transcend natural limits and conquer the Earth. Even in the present day, despite Darwin's discoveries, nearly all schools of thought take as their starting point the belief that humans are radically different from other animals. In Straw Dogs, John Gray argues that this humanist belief in human difference is an illusion and explores how the world and human life look once humanism has been finally abandoned.

What does it mean to be a citizen in a multicultural society? And what role must patriotism play in defining our relationship with our country and fellow citizens? In The Virtuous Citizen Tim Soutphommasane answers these questions with a critical defence of liberal nationalism. Considering a range of contemporary political debates from Europe, North America and Australia, over issues including multiculturalism, national history, civic education and immigration, Soutphommasane argues that a love of country should be valued alongside tolerance, mutual respect and public reasonableness as a civic virtue. A liberal form of patriotism, grounded in national identity, is, if anything, essential for political stability in a diverse society. This book is required reading not only for political theorists and philosophers but also for researchers and professionals in political science, sociology, history and public policy.

From the provocative author of Straw Dogs comes an incisive, surprising intervention in the political and scientific debate over religion and atheism When you explore older atheisms, you will find that some of your firmest convictions—secular or religious—are highly questionable. If this prospect disturbs you, what you are looking for may be freedom from thought. For a generation now, public debate has been corroded by a shrill, narrow derision of religion in the name of an often vaguely understood “science.” John Gray’s stimulating and enjoyable new book, Seven Types of Atheism, describes the complex, dynamic world of older atheisms, a tradition that is, he writes, in many ways intertwined with and as rich as religion itself. Along a spectrum that ranges from the convictions of “God-haters” like the Marquis de Sade to the mysticism of Arthur Schopenhauer, from Bertrand Russell’s search for truth in mathematics to secular political religions like Jacobinism and Nazism, Gray explores the various ways great minds have attempted to understand the questions of salvation, purpose, progress, and evil. The result is a book that sheds an extraordinary light on what it is to be human.

There has been a bad-tempered quarrel between defenders and critics of religion in recent years. Both sides have expressed themselves acerbically because there is a very great deal at stake in the debate. This book thoroughly and calmly examines all the arguments and associated considerations offered in support of religious belief, and does so in full consciousness of the reasons people have for subscribing to religion, and the needs they seek to satisfy by doing so. And because it takes account of all the issues, its solutions carry great weight. The God Argument is the definitive examination of the issue, and a statement of the humanist outlook that recommends itself as the ethics of the genuinely reflective person.

"People of good will wish to see science and religion at peace. . . . I do not see how science and religion could be unified, or even synthesized, under any common scheme of explanation or analysis; but I also do not understand why the two enterprises should experience any conflict." So states internationally renowned evolutionist and bestselling author Stephen Jay Gould in the simple yet profound thesis of his brilliant new book. Writing with bracing intelligence and elegant clarity, Gould sheds new light on a dilemma that has plagued thinking people since the Renaissance. Instead of choosing between science and religion, Gould asks, why not opt for a golden mean that accords dignity and distinction to each realm? At the heart of Gould's penetrating argument is a lucid, contemporary principle he calls NOMA (for nonoverlapping magisteria)--a "blessedly simple and entirely conventional resolution" that allows science and religion to coexist peacefully in a position of respectful noninterference. Science defines the natural world; religion, our moral world, in recognition of their separate spheres of influence. In elaborating and exploring this thought-provoking concept, Gould delves into the history of science, sketching affecting portraits of scientists and moral leaders wrestling with matters of faith and reason. Stories of seminal figures such as Galileo, Darwin, and Thomas Henry Huxley make vivid his argument that individuals and cultures must cultivate both a life of the spirit and a life of rational inquiry in order to experience the fullness of being human. In his bestselling books Wonderful Life, The Mismeasure of Man, and Questioning the Millennium, Gould has written on the abundance of marvels in human history and the natural world. In Rocks of Ages, Gould's passionate humanism, ethical discernment, and erudition are fused to create a dazzling gem of contemporary cultural philosophy. As the world's preeminent Darwinian theorist writes, "I believe, with all my heart, in a respectful, even loving concordat between . . . science and religion."