This is a major study of Kierkegaard and love. Amy Laura Hall explores Kierkegaard's description of love's treachery, difficulty, and hope, reading his Works of Love as a text that both deciphers and complicates the central books in his pseudonymous canon: Fear and Trembling, Repetition, Either/Or, and Stages on Life's Way. In all of these works, the characters are, as in real life, complex and incomplete, and the conclusions are perplexing. Hall argues that a spiritual void brings each text into being, and her interpretation is as much about faith as about love. In a style that is both scholarly and lyrical, she intimates answers to some of the puzzles, making a poetic contribution to ethics and the philosophy of religion.

This book provides a distinctive account of Edward Said's critique of modern culture by highlighting the religion-secularism distinction on which it is predicated. This distinction is both literal and figurative. It refers, on the one hand, to religious traditions and to secular traditions and, on the other hand, to tropes that extend the meaning and reference of religion and secularism in indeterminate ways. The author takes these tropes as the best way of organizing Said's heterogeneous corpus - from Joseph Conrad and the Fiction of Autobiography, his first book, to Orientalism, his most influential book, to his recent writings on the Palestinian question. The religion-secularism distinction, as an act of imagination and narrative continuity, lies behind Said's cultural criticism, his notion of intellectual responsibility, and his public controversy with Michael Walzer about the meaning and the uses of the Exodus story and about the question of Palestine.

William James is frequently considered one of America's most important philosophers, as well as a foundational thinker for the study of religion. Despite his reputation as the founder of pragmatism, he is rarely considered a serious philosopher or religious thinker. In this new interpretation David Lamberth argues that James's major contribution was to develop a systematic metaphysics of experience integrally related to his developing pluralistic and social religious ideas. Lamberth systematically interprets James's radically empiricist world-view and argues for an early dating (1895) for his commitment to the metaphysics of radical empiricism. He offers a close reading of Varieties of Religious Experience; and concludes by connecting James's ideas about experience, pluralism and truth to current debates in philosophy, the philosophy of religion, and theology, suggesting James's functional, experiential metaphysics as a conceptual aid in bridging the social and interpretive with the immediate and concrete while avoiding naive realism.

Freud's last book, Moses and Monotheism, was published in 1939 during one of the darkest periods in Jewish history. This difficult book has frequently been vilified and dismissed because Freud claims that Moses was not a Hebrew but an Egyptian, and that the Jews murdered Moses in the wilderness. Richard Bernstein argues that a close reading of Moses and Monotheism reveals an underlying powerful coherence in which Freud seeks to specify the distinctive character and contribution of the Jewish people. It is this character that has enabled the Jewish people to survive despite persecution and virulent anti-Semitism, and Freud proudly identifies himself with it. In his analysis of Freud's often misunderstood last work, Bernstein goes on to shows how Freud expands and deepens our understanding of a religious tradition by revealing its unconscious dynamics.

Nicholas Wolterstorff discusses the ethics of belief which Locke developed in Book IV of his Essay Concerning Human Understanding, where Locke finally argued his overarching aim: how we ought to govern our belief, especially on matters of religion and morality. Wolterstorff shows that this concern was instigated by the collapse, in Locke's day, of a once-unified moral and religious tradition in Europe into warring factions. His was thus a culturally and socially engaged epistemology. This view of Locke invites a new interpretation of the origins of modern philosophy. He maintained that instead of following tradition we ought to let 'reason be our guide.' Accordingly, after discussing Hume's powerful attack on Locke's recommended practice, Wolterstorff argues for Locke's originality and emphasizes his contribution to the 'modernity' of post-sixteenth-century philosophy.