Here are 100 books that A Secular Age fans have personally recommended if you like
A Secular Age.
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I am an academic at the University of Queensland whose research areas include horror films, screen trauma theory, the cinematic representation of urban spaces, and the collision of romanticism and postmodernism in fantasy literature. My first book, POV Horror: The Trauma Aesthetic of the Found Footage Subgenre, was adapted from my PhD thesis. I am an avid member of the A Song of Ice and Fire fandom, and my second book represents over a decade of talking and writing about George R. R. Martin’s epic fantasy series, having grown out of conversations in forums, podcasts, symposiums, and fan conventions, as well as my own background in literary analysis and research.
Clarke transports the reader to England during the time of the Napoleonic Wars. There is, however, one small twist: magic once existed in this world and has now returned through two men, drastically changing the course of history and society.
The story is rich in gothic atmosphere and wry humour, and is positively bursting with ideas (there are almost 200 footnotes!). Clarke imbues her protagonists with conflicting approaches to the pursuit of knowledge, with Norrell representing cautious rationality and conservative methodology, while Strange embodies an adventurous spirit and a willingness to embrace the arcane and often the dangerous.
Two magicians shall appear in England. The first shall fear me; the second shall long to behold me The year is 1806. England is beleaguered by the long war with Napoleon, and centuries have passed since practical magicians faded into the nation's past. But scholars of this glorious history discover that one remains: the reclusive Mr Norrell whose displays of magic send a thrill through the country. Proceeding to London, he raises a beautiful woman from the dead and summons an army of ghostly ships to terrify the French. Yet the cautious, fussy Norrell is challenged by the emergence of…
Arshin Adib-Moghaddam is Professor in Global Thought and Comparative Philosophies at SOAS University of London and Fellow of Hughes Hall, University of Cambridge. Among over a dozen honorary appointments all over the world, Adib-Moghaddam is the inaugural Director of the SOAS Centre for AI Futures.
First published in 1947, this iconic book of the “Frankfurt School” could not be a study of AI and 21st-century technologies per see.
Instead it is a phantasmic explainer of how the mistakes of the past impinge on our humanity and the prospects for a better future. "What we had set out to do," Adorno and Horkheimer famously wrote in the Preface, "was nothing less than to explain why humanity, instead of entering a truly human state, is sinking into a new kind of barbarism."
With spectacular erudition, the authors clearly show how the terror regime of the Nazis was rooted in the nefarious legacies of enlightenment Europe and its obsession with racial purity. As such, Adorno and Horkheimer presaged why it is that our polluted history feeds into racist AI technologies: Bad data, Adorno and Horkheimer would agree, produces bad outcomes.
Dialectic of Enlightenment is undoubtedly the most influential publication of the Frankfurt School of Critical Theory. Written during the Second World War and circulated privately, it appeared in a printed edition in Amsterdam in 1947. "What we had set out to do," the authors write in the Preface, "was nothing less than to explain why humanity, instead of entering a truly human state, is sinking into a new kind of barbarism."
Yet the work goes far beyond a mere critique of contemporary events. Historically remote developments, indeed, the birth of Western history and of subjectivity itself out of the struggle…
I am an award-winning historian and philosopher of the human sciences. But I got here by means of an unusually varied path: working for a private investigator, practicing in a Buddhist monastery, being shot at, hiking a volcano off the coast of Africa, being jumped by a gang in Amsterdam, snowboarding in the Pyrenees, piloting a boat down the canals of Bourgogne, playing bass guitar in a punk band, and once I almost died from scarlet fever. Throughout my journey, I have lived and studied in five countries, acquired ten languages, and attended renowned universities (Oxford, Harvard, and Stanford), all while seeking ways to make the world a better place.
The late French philosopher Bruno Latour was infamous for his iconoclastic work in the history and sociology of science and technology.
If you read only one of his books, I’d say go for We Have Never Been Modern because it cuts to the heart of things by disrupting the conventional understanding of modernity as a clear separation between nature and culture. Latour argues that even as “moderns” have been rhetorically invested in this particular bifurcation of the world, nature-culture hybrids are continually proliferating.
So if you’ve ever asked yourself, why are cities not considered natural landscapes? Or why are animals always presumed to be without culture? Or what does it even mean to be modern? Then this is the book for you.
With the rise of science, we moderns believe, the world changed irrevocably, separating us forever from our primitive, premodern ancestors. But if we were to let go of this fond conviction, Bruno Latour asks, what would the world look like? His book, an anthropology of science, shows us how much of modernity is actually a matter of faith.
What does it mean to be modern? What difference does the scientific method make? The difference, Latour explains, is in our careful distinctions between nature and society, between human and thing, distinctions that our benighted ancestors, in their world of alchemy, astrology,…
I am an award-winning historian and philosopher of the human sciences. But I got here by means of an unusually varied path: working for a private investigator, practicing in a Buddhist monastery, being shot at, hiking a volcano off the coast of Africa, being jumped by a gang in Amsterdam, snowboarding in the Pyrenees, piloting a boat down the canals of Bourgogne, playing bass guitar in a punk band, and once I almost died from scarlet fever. Throughout my journey, I have lived and studied in five countries, acquired ten languages, and attended renowned universities (Oxford, Harvard, and Stanford), all while seeking ways to make the world a better place.
Chakrabarty’s monograph is a classic work of postcolonial theory.
Basically, it shows that despite their pretensions to universality, a lot of the humanities and social sciences have been founded on unexamined Eurocentric perspectives on world history. While modernity is often held up as a universal standard, Chakrabarty unmasks the widely held assumptions about “sovereignty,” “disenchanted space,” and “secular time,” as European constructs.
Famously, he also shows how the transition to capitalism was an act of translation that changed the way people saw the world and their relationship to each other. This book can be hard going, but it is very much crucial reading as it really undercuts some of the most widely held myths of modernity.
First published in 2000, Dipesh Chakrabarty's influential Provincializing Europe addresses the mythical figure of Europe that is often taken to be the original site of modernity in many histories of capitalist transition in non-Western countries. This imaginary Europe, Dipesh Chakrabarty argues, is built into the social sciences. The very idea of historicizing carries with it some peculiarly European assumptions about disenchanted space, secular time, and sovereignty. Measured against such mythical standards, capitalist transition in the third world has often seemed either incomplete or lacking. Provincializing Europe proposes that every case of transition to capitalism is a case of translation as…
I’m a recovering atheist: a Christian convert who has more sympathy with some of my former atheist brethren than with a lot of my fellow believers. And I’m a historian by trade, which means I believe in the importance of trying to get inside the heads of people living in very different times – but who were still people. I’ve chosen polemical books by atheists and by believers, but in my own writing I try to get sympathetically inside the heads of both. I find that I get on better if I listen to the other side rather than banging the drum for my own – whichever ‘my own side’ is.
Callum Brown is a card-carrying humanist and one of the greatest (and most combative) historians of modern secularism. This book’s concept is very simple: he’s conducted 85 in-depth interviews with self-identified atheists in Europe and the United States about how they got that way, how they understand their world and construct their values, and how they relate to the religions that some of them used to embrace. I think his celebration of these good people blinds him to the very particular historical processes at work here, but I challenge anyone to read this book and not acknowledge that our world has profoundly changed in the past half-century.
The Western World is becoming atheist. In the space of three generations churchgoing and religious belief have become alien to millions. We are in the midst of one of humankind's great cultural changes. How has this happened?
Becoming Atheist explores how people of the sixties' generation have come to live their lives as if there is no God. It tells the life narratives of those from Britain, Western Europe, the United States and Canada who came from Christian, Jewish and other backgrounds to be without faith. Based on interviews with 85 people born in 18 countries, Callum Brown shows how…
I have long been passionate about helping people connect with God through their work. After graduating from college, I worked in full-time minister for six years and then became an entrepreneur. Was I dropping off a spiritual cliff by leaving full-time ministry? I later pursued my PhD and became a professor. At the University of Oklahoma, I became a top researcher and co-founded the Center for Entrepreneurship. The impact of work on my faith has long been an important issue for me. I ultimately gained valuable insights from God that enhanced my spiritual journey. In my book, I explain the profound significance of work for knowing God.
This book does a phenomenal job of building on a biblical foundation to help readers see the relevance of their work to God and their spiritual journey. I love how this book helps me develop strategies for positioning my work to build an eternal legacy.
Jordan Raynor also helped me to see how my view of work can offer important insights about heaven. I feel affirmed in my career and the significant value it can bring to the kingdom of God.
From a leading voice in the faith and work movement and author of Redeeming Your Time comes the revolutionary message that God sees our daily work—in whatever form it takes—with far more value than we ever imagined.
“The Sacredness of Secular Work does an extraordinary job of being both personally relevant and, more importantly, biblically faithful.”—Randy Alcorn, New York Times bestselling author of Heaven
Does your work matter for eternity?
Sadly, most believers don’t think so. Sure, the 1 percent of the time they spend sharing the gospel with their co-workers matters. But most Christians view the other 99 percent…
I'm an artist, activist, and social entrepreneur. Latino bilingüe and history nerd. I’m the Founder of Resilient Coders, a free and stipended nonprofit coding bootcamp that trains people of color for careers as software engineers. I built that organization for the same reason I write: I care about the economic wellness of Black and Latinx people. I want my neighbors to have the purchasing power to keep my local bodega open. They carry my coffee. Whole Foods doesn’t.
This is the philosophical bedrock of the modern struggle for economic justice. It’s a cornerstone of my own book, actually.
“To sustain your existential identity,” writes Haaglund, “is to lead your life in light of what you value.”
Freedom is the ability to sustain that existential identity. It means having more time than that which you need to survive. The more time you have to live your life in light of what you value, the freer you are.
A society in which an entire class of people can spend their entire lifetimes working and remain poor is not a free society.
And yes, it’s a philosophy book, but it’s clear and accessible.
Named a Best Book of the Year by The Guardian, The Millions, and The Sydney Morning Herald
This Life offers a profoundly inspiring basis for transforming our lives, demonstrating that our commitment to freedom and democracy should lead us beyond both religion and capitalism. Philosopher Martin Hägglund argues that we need to cultivate not a religious faith in eternity but a secular faith devoted to our finite life together. He shows that all spiritual questions of freedom are inseparable from economic and material conditions: what matters is how we treat one another in this…
I’ve been a liberal all my life: I went to my first protest march by myself when I was 13 and cast my first vote for George McGovern. I’ve also been an academic most of my life, studying and teaching at multiple colleges and universities. Over the last decade I’ve watched the animating principles of both academia and liberalism – the spirit of free inquiry and the willingness to debate ideas – descend into an authoritarian conformism that brooks no dissent. I hope that these books can persuade people to fight against these trends before it’s too late: “Do not go gentle into that good night; Rage, rage, against the dying of the light.”
Like Stone’s book, this is a book about history, not wokeness. It’s not an easy read, but it’s worth the effort.
It recounts the triumph of scientific reasoning and liberal tolerance over several decades in the mid-twentieth century. That triumph was largely brought about by the “secularization” of American culture, spearheaded by Jewish intellectuals.
I read it long before wokeness was a thing – it was published in 1996 – and found it interesting but not particularly relevant to anything I was thinking about. But when wokeness came along, it suddenly hit me that this new religion was taking us backwards, back to the beginning of Hollinger’s story.
If that trend continues, we are in danger of losing the gains that science and tolerance have produced.
This remarkable group of essays described the "culture wars" that consolidated a new, secular ethos in mid-twentieth-century American academia and generated the fresh energies needed for a wide range of scientific and cultural enter-prises. Focusing on the decades from the 1930s through the 1960s, David Hollinger discusses the scientists, social scientists, philosophers, and historians who fought the Christian biases that had kept Jews from fully participating in American intellectual life. Today social critics take for granted the comparatively open outlook developed by these men (and men they were, mostly), and charge that their cosmopolitanism was not sufficiently multicultural. Yet Hollinger…
My interest in demography began when I saw rapid demographic change taking place before my eyes in London, and when I noted the different fertility choices of friends and relations and started to put the pieces together and to understand how demography shapes our changing reality. I have published three books on the subject—the first, a version of my PhD thesis, the second and third captured below—and have broadcast and written articles for the press extensively on these topics.
Eric was my PhD supervisor and was finishing the book as I began my thesis. This gave me a chance to have an insight into the thinking and the process behind the book’s creation as well as an opportunity to read the manuscript. Combining serious analysis of the data with an astute and observative reading of big global trends, this book sets out one of the most important trends underway today—the burgeoning numbers in strict, world-denying bearing a large number of children and able to hang onto them. A decade on, as secular birth rates plummet, the thesis is more valid than ever.
Dawkins and Hitchens have convinced many western intellectuals that secularism is the way forward. But most people don't read their books before deciding whether to be religious. Instead, they inherit their faith from their parents, who often innoculate them against the elegant arguments of secularists. And what no one has noticed is that far from declining, the religious are expanding their share of the population: in fact, the more religious people are, the more children they have. The cumulative effect of immigration from religious countries, and religious fertility will be to reverse the secularisation process in the West. Not only…
I moved to the University of Notre Dame in 1997 because I fell in love with its distinctive vision, including its core mission as a Catholic university. A year later I became dean. When during interviews I asked prospective faculty members how they might contribute to the distinctive mission of Notre Dame, broadly understood, I realized that they did not really understand what a Catholic university was, so I gave them my own understanding of Notre Dame and of the idea of a Catholic university. Eventually, I turned my oral answer into a short book, which articulates that vision in ways that should inspire anyone, whether they are Catholic or not.
Robert Benne interviewed me for his book, which offers case studies of several different kinds of religious universities. You know the interview is conducted well, when the person asking the questions is forcing you to think anew about your own implementation of vision.
Benne asked me how we socialize faculty into our distinctive vision. I immediately sensed that we did not do enough and addressed the issue more fully both in practice and in one of my books.
At a Catholic university, one should also think about how other kinds of religious universities define and realize their mission. This book accomplishes that.
This book demonstrates that, despite much evidence to the contrary, there are still Christian colleges and universities of high academic quality that have also kept their religious heritages publicly relevant. Respected scholar Robert Benne explores how six schools from six different religious traditions (Calvin College, Wheaton College, St. Olaf College, Valparaiso University, Baylor University, and the University of Notre Dame) have maintained "quality with soul". These constructive case studies examine the vision, ethos, and personnel policies of each school, showing how 'and why' its religious foundation remains strong.
