Exploring how religious and secular forces interact in the modern world.
At its core, Zionism is not the political being sacralized, but the religious being politicized.
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Critical secularist discourse risks reproducing particular modern categories of the religious and the political.
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The value of comparative volumes such as this one lies in their ability to bring together different examples, identify commonalities and divergences, and impart lessons that can be learned about and applied across various cases.
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What the contributors to this symposium show is that it is possible to engage in comparative work that is attentive to history, social and political complexity, and diversity without losing track of the more abstract concepts that are necessary to compare cross-culturally.
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The National Question was about ethnic difference and how Europe should deal with it. The Jewish Question was about the alien within—so deep within as to be internal to Europe’s idea of itself.
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Magid’s book and this discussion draw attention to how coloniality and modernity, especially in their religious elements, continue to perpetuate racism, misogyny, and xenophobia today.
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The affective, even queer way Maritain and Massignon carried themselves is “modern” in a sense because modernity creates space for the perpetuation of hegemonic norms as well as their subversion.
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The story Moore tells of these boundary-dwelling thinkers underscores the necessity to resist facile reliance on gender, race, and nation as stable categories by which to understand the fluidity of the modern period and modern identities.
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Reading Kindred Spirits helps me to ask new questions about porosity in friendships between Catholics and Native peoples, and specifically about how porosity positions Catholic friendships in relation to the sovereignty of the U.S. nation-state.
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Among the various correctives that Moore’s book provides is to the widely held idea that doctrine plays a primary role in attracting individuals to religion.
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