Why does agency -- the capacity to make choices and to act in the world -- matter to us? Why is it meaningful that our intentions have effects in the world, that they reflect our sense of identity, that they embody what we value? What kinds of motivations are available for political agency and judgment in an age that lacks the enthusiasm associated with the great emancipatory movements for civil rights and gender equality? What are the conditions for the possibility of being an effective agent when the meaning of democracy has become less transparent? David Kyuman Kim addresses these crucial questions by uncovering the political, moral, philosophical, and religious dimensions of human agency. Kim treats agency as a form of religious experience that reflects implicit and explicit notions of the good. Of particular concern are the moral, political, and religious motivations that underpin an understanding of agency as meaningful action. Through a critical engagement with the work of theorists such as Judith Butler, Charles Taylor, and Stanley Cavell, Kim argues that late modern and postmodern agency is found most effectively at work in what he calls "projects of regenerating agency" or critical and strategic responses to loss. Agency as melancholic freedom begins and endures, Kim maintains, through the moral and psychic losses associated with a broad range of experiences, including the moral identities shaped by secularized modernity and the multifold forms of alienation experienced by those who suffer the indignities of racial, gender, class, and sexuality discrimination and oppression. Kim calls for renewing the sense of urgency in our political and moral engagements by seeing agency as a vocation, where the aspiration for self-transformation and the human need for hope are fundamental concerns.
In the well-worn debates about religious pluralism and the theology of religions there have been many different rubrics used to account for, comprehend, or engage with the religious other. This book is chiefly a work of Christian theology and seeks to bring the doctrine of creation and the theology of religions into dialogue and in so doing it comes at things from a different direction than other works. It contains an extensive exploration of the doctrine of creation and asks how it might intervene distinctively in these discourses to produce a new conceptual and practical topography. It will consider inter-religious engagement from the perspective of the doctrine of creatio ex nihilo that forms the dominant view in the Jewish, Christian, and Islamic traditions. The book pays close consideration to anthropology (i.e. creaturehood), the quotidian and wisdom, the idea of 'sabbath,' human action and work, and vivifying the immanent through a consideration of some representative phenomenologists. The book will develop these ideas in a more practical direction by considering sacraments and rituals in the public sphere as well as attempting to describe the kind of 'creational politics' that might bring traditions into dialogue. Whilst these themes challenge more conventional ways of considering relations between religions, such themes - because they are different from concerns commonly found in the literature - can also be profitably engaged with across the spectrum of opinion (i.e. exclusivist or pluralist etc.) Thus, whilst the position adopted in this work is creatio ex nihilo part of the motivation is to review the ways in which this focus helps to broaden rather than limit the discussion.
In The Postsecular Sacred: Jung, Soul and Meaning in an Age of Change, David Tacey presents a unique psychological study of the postsecular, adding a Jungian perspective to a debate shaped by sociology, philosophy and religious studies. In this interdisciplinary exploration, Tacey looks at the unexpected return of the sacred in Western societies, and how the sacred is changing our understanding of humanity and culture. Beginning with Jung’s belief that the psyche has never been secular, Tacey examines the new desire for spiritual experience and presents a logic of the unconscious to explain it. Tacey argues that what has fuelled the postsecular momentum is the awareness that something is missing, and the idea that this could be buried in the unconscious is dawning on sociologists and philosophers. While the instinct to connect to something greater is returning, Tacey shows that this need not imply that we are regressing to superstitions that science has rejected. The book explores indigenous spirituality in the context of the need to reanimate the world, not by going back to the past but by being inspired by it. There are chapters on ecopsychology and quantum physics, and, using Australia as a case study, the book also examines the resistance of secular societies to becoming postsecular. Approaching postsecularism through a Jungian perspective, Tacey argues that we should understand God in a manner that accords with the time, not go back to archaic, rejected images of divinity. The sacred is returning in an age of terrorism, and this is not without significance in terms of the ‘explosive’ impact of spirituality in our time. Innovative and relevant to the world we live in, this will be of great interest to academics and scholars of Jungian studies, anthropology, indigenous studies, philosophy, religious studies and sociology due to its transdisciplinary scope. It would also be a useful resource for analytical psychologists, Jungian analysts and psychotherapists.
Contentious Spirits explores the role of religion in Korean American history during the first half of the twentieth century in Hawai'i and California. Historian David K. Yoo argues that religion is the most important aspect of this group's experience because its structures and sensibilities address the full range of human experience. Framing the book are three relational themes: religion & race, migration & exile, and colonialism & independence. In an engaging narrative, Yoo documents the ways in which religion shaped the racialization of Korean in the United States, shows how religion fueled the transnational migration of Korean Americans and its connections to their exile, and details a story in which religion intertwined with the visions and activities of independence even as it was also entangled in colonialism. The first book-length study of religion in Korean American history, it will appeal to academics and general readers interested in Asian American history, American religious history, and ethnic studies.
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