Are we living in a ‘post-secular age’, and can phenomenology help us better understand the discontents of secularism? From Habermas’ claim that the secular hypothesis has failed for democratic reasons to the fact that religion, far from its predicted dwindling, is as strong as ever (or even stronger than before), some have concluded that secularism as we know it is over. Others have questioned whether we have ever truly been secular, if the concept applies only to European societies, or whether the very notion of religiosity is merely a weapon of pacification in the hands of Western universalism. The post-secular notion thus lingers between sociological fact and philosophical theory, and it is the latter that we need to investigate if we want to confront the challenges that any ‘return of religion’ entails. Although phenomenology has furnished manifold devices to rethink religious experience in a post-metaphysical way, its investigations often remain individualistic and beholden to unproductive dichotomies. This volume assembles investigations into secularism’s discontents by addressing religion’s role in forming the fabric of contemporary societies and unveiling new constellations of faith and reason beyond many beloved modernist dichotomies (e.g. theism/atheism, myth/Enlightenment, fundamentalism/tolerance) that often go under-investigated. This book was originally published as a special issue of the International Journal of Philosophical Studies.

Gregg Lambert examines two facets of the return to religion in the 21st century: the resurgence of overtly religious themes in contemporary philosophy and the global 'post-secular' turn that has been taking place since 9/11. He asks how these two 'returns to religion' can be taking place simultaneously, and explores the relationship between them. Lambert reflects on statements of these returns from contemporary philosophers including Alain Badiou, John D. Caputo, Jacques Derrida and Jean-Luc Nancy. He discovers a unique - and forboding - sense of the term 'religion' that belongs exclusively to our contemporary perspective.

Christianity and Gestalt Therapy is a unique integration written for psychotherapists who want to better understand their Christian clients and Christian counselors who want a clinically sound approach that embraces Christian spirituality. This book explores critical concepts in phenomenology and how they relate to both gestalt therapy and Christianity. Using mixed literary forms that include poetry and story, this book provides a window into gestalt therapy for Christian counselors interested in learning how the gestalt therapeutic model can be incorporated into their beliefs and practices. It explores the tension in psychology and psychotherapy between a rigid naturalism and an enchanted take on life. A rich mix of theory, philosophy, theology, and practice, Christianity and Gestalt Therapy is an important resource for therapists working with Christian patients.

Even in the twenty-first century, critical and creative engagement with modern and postmodern philosophy is a rarity in Orthodox circles. The collection of essays presented here by Christoph Schneider makes a significant contribution to overcoming this deficit. Eight scholars from six different countries, working on the intersection between Orthodox thought and philosophy, present their research in short and accessible form. The topics covered range from political philosophy to phenomenology, metaphysics, philosophy of self, logic, ethics, and philosophy of language. The authors do not all promote one particular approach to the relationship between Orthodox theology and philosophy. Nevertheless, taken together, their work demonstrates that Orthodox scholarship is not confined to historical research about the Byzantine era, but can contribute to, and enrich, contemporary intellectual debates.

Reading Religious Ritual with Ricoeur: Between Fragility and Hope creates a dialogue between Ricœur’s hermeneutic philosophy and the interpretation of human ritual practices, especially as such practices are manifested within the context of Christian liturgy. In the first part of the book, Christina M. Gschwandtner shows that Ricœur’s account of religion would be deepened if it were to take into account not only the biblical texts but also forms of liturgical expression and ritual actions. She challenges Ricœur’s early reading of the symbol and second naïveté, broadens his interpretation of biblical texts and faith to consider religious actions more fully, and suggests that ritual can enhance human capacities. The second part of the book employs Ricœur’s hermeneutics in order to shed light on the analysis of liturgy, demonstrating that his accounts of truth, of the world of the text, of religious language, of the imagination, and of the formation of identity are all eminently applicable to liturgical experience. Reading Religious Ritual with Ricoeur shows that one of the most significant themes in Ricœur’s work—the tension between fragility and hope—is especially helpful for understanding what liturgy does and how it functions. Seeing how liturgy and ritual configure fragility and hope also enriches Ricœur’s account of the role and function of religion in human experience.

Phenomenology of Religion is designed to be a practical introduction to the discipline of acquiring an understanding of the art of communication, including religious communication, from a phenomenological perspective. It is an exploration of the meaning of specific expressions of religious life in a manner that does them justice, a manner that is emphatically sensitive to the viewpoint of the participants as well as appropriately objective. Out of the wide variety of themes covered by Husserl's phenomenology and later developed by Heidegger, Merleau Ponty, and others in different possible directions, the present work is an attempt at indicating the few features of the method which derives from Edmund Husserl's basic themes of the phenomenological movement and its methodology. It is an attempt at exploring the manner in which this method has been applied to the study of art and religion by other phenomenologists and accordingly to state and introduce the problem of this profound bulk--namely, the phenomenological apporach to religion--mostly in their terms. The present work seeks to provide insights into J. N. Mohanty's vision of phenomenology and of Husserl's ideas in particular, and contains discussion of some of the central issues which form the foundation of Husserlian transcendental phenomenology. Phenomenology of Religion will be of immense relevance to those who wish to pursue phenomenology from a cross-cultural perspective.

The current revival of interest in ethics in literary criticism coincides fortuitously with a revival of interest in love in philosophy. The literary return to ethics also coincides with a spate of neuroscientific discoveries about cognition and emotion. But without a philosophical grounding this new work cannot speak convincingly about literature's relationship to our ethical lives. Jean-Luc Marion's articulation of a phenomenology of love provides this philosophical grounding. The Phenomenology of Love and Reading accepts Jean-Luc Marion's argument that love matters for who we are more than anything-more than cognition and more than being itself. Cassandra Falke shows how reading can strengthen our capacity to love by giving us practice in love ́s habits-attention, empathy, and a willingness to be overwhelmed. Confounding our expectations, literature equips us for the confounding events of love, which, Falke suggests, are not rare and fleeting, but rather constitute the most meaningful and durable part of our everyday life.

Undaunted Hope in a Post-Christian World We live in a post-Christian world. Contemporary thought—claiming to be “progressive” and “liberating”—attempts to place human beings in God’s role as creator, lawgiver, and savior. But these post-Christian ways of thinking and living are running into dead ends and fatal contradictions. This timely book demonstrates how the Christian worldview stands firm in a world dedicated to constructing its own knowledge, morality, and truth. Gene Edward Veith Jr. points out the problems with how today’s culture views humanity, God, and even reality itself. He offers hope-filled, practical ways believers can live out their faith in a secularist society as a way to recover reality, rebuild culture, and revive faith.

One of the most complicated and ambiguous tendencies in contemporary western societies is the phenomenon referred to as the "turn to religion." In philosophy, one of the most original thinkers critically questioning this "turn" is Jean-Luc Nancy. Re-treating Religion is the first volume to analyze his long-term project "The Deconstruction of Christianity," especially his major statement of it in Dis-Enclosure. Nancy conceives monotheistic religion and secularization not as opposite worldviews that succeed each other in time but rather as springing from the same history. This history consists in a paradoxical tendency to contest one's own foundations--whether God, truth, origin, humanity, or rationality--as well as to found itself on the void of this contestation. Nancy calls this unique combination of self-contestation and self-foundation the "self-deconstruction" of the Western world. The book includes discussion with Nancy himself, who contributes a substantial "Preamble" and a concluding dialogue with the volume editors. The contributions follow Nancy in tracing the complexities of Western culture back to the persistent legacy of monotheism, in order to illuminate the tensions and uncertainties we face in the twenty-first century.

In his fascinating new book, leading phenomenologist Anthony Steinbock intervenes in contemporary debate around the idea of the gift through a set of critical readings in which he situates the gift in the context of interpersonal relations. While taking up the key figures in the discussion (Heidegger, Derrida, Marion, Henry, Maimonides), Steinbock proposes the following: that these discussions of the gift are really not about the gift. He demonstrates, through critical interpretations and phenomenological analyses, how the gift only becomes meaningful in the context of interpersonal loving. The gift is not the point: “it’s not about the gift”. The gift becomes most fully what it is, following Maimonides, in participating with others toward their liberation. The point is the interpersonal relation of lover to beloved, which allows the gift to appear.