Relevant bibliographies by topics / Biocultural Theory of Religion

Academic literature on the topic 'Biocultural Theory of Religion'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Biocultural Theory of Religion"

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Geertz, Armin W. "Brain, Body and Culture: A Biocultural Theory of Religion." Method & Theory in the Study of Religion 22, no. 4 (2010): 304–21. http://dx.doi.org/10.1163/157006810x531094.

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AbstractThis essay sketches out a biocultural theory of religion which is based on an expanded view of cognition that is anchored in brain and body (embrained and embodied), deeply dependent on culture (enculturated) and extended and distributed beyond the borders of individual brains. Such an approach uniquely accommodates contemporary cultural and neurobiological sciences. Since the challenge that the study of religion faces, in my opinion, is at the interstices of these sciences, I have tried to develop a theory of religion which acknowledges the fact. My hope is that the theory can be of use to scholars of religion and be submitted to further hypotheses and tests by cognitive scientists.
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Ovsepyan, Mari. "Reimagining the Imaginaries: Towards a Biocultural Theory of (Non)religion." Journal for the Cognitive Science of Religion 5, no. 1 (May 29, 2019): 85–99. http://dx.doi.org/10.1558/jcsr.37524.

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Cullen†, Ben. "Living artefact, personal ecosystem, biocultural schizophrenia: a novel synthesis of processual and post-processual thinking." Proceedings of the Prehistoric Society 61 (1995): 371–91. http://dx.doi.org/10.1017/s0079497x00003133.

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For well over a decade archaeological theory has been discussed in terms of a number of problematic yet familiar dichotomies. Prominent examples would include the distinction between processualist (scientific) and postprocessualist (post-modernist) thinking, and its concomitant distinctions of biology versus culture, Positivism versus Relativism, and Realism versus Idealism. This paper outlines a novel framework (Cultural Virus Theory) which crosscuts these familiar dichotomies, while also suggesting new explanatory possibilities. Recent convergent trends in archaeological theory are summarised. Some of the basic principles of the theory are defined. It is argued that ideas, rituals, and artefact production systems are culturally reproduced life-forms (‘viral phenomena’ or ‘living artefacts’); that people are therefore biocultural ecosystems of more than one lifeform (‘personal ecosystems’); and that the internal constituent life-forms of personal ecosystems may be found in both symbiotic, and parasitic or predatory relationships, just as are those of larger ecosystems. Human actions, therefore, cannot be approached as if they constitute the behaviour of a single united organism; as ecosystems, people are often subject to internal adaptive conflict and are, in short, ‘biocultural schizophrenics’. Lastly, the anatomy of the synthesis is briefly discussed with reference to first post-processual, and then processual approaches to the familiar ‘megalith icon’ of monuments and their associated rituals — termed ‘megalithic religions’ for convenience — in Neolithic north-west Europe.
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Petersen, Anders Klostergaard. "50 Years of Modelling Second Temple Judaism: Whence and Wither?" Journal for the Study of Judaism 50, no. 4-5 (November 6, 2019): 604–29. http://dx.doi.org/10.1163/15700631-15051302.

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AbstractThe first section describes the major progress in the study of Second Temple Judaism during the past fifty years, since A.S. van der Woude founded the Journal for the Study of Judaism. This part—the whence—comprises the main bulk of the argument. It also paves the way for the conclusion—the wither. There, I present some ideas potentially leading to new advances in the field. I call for an engagement with the social and natural sciences based on a gene-culture coevolutionary paradigm. In particular, adopting a biocultural evolutionary perspective makes it possible to situate the field and its empirical focus in a much larger context. Thereby, we shall be able to tackle some of the pivotal questions with which our scholarly predecessors wrestled. Finally, I discuss emotional studies that may help us to get a better grasp on a traditionally moot question in the texts we study.
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Crews, Chris, and Bron Taylor. "Religion, COVID-19, and Biocultural Evolution." Journal for the Study of Religion, Nature and Culture 16, no. 1 (May 6, 2022): 5–22. http://dx.doi.org/10.1558/jsrnc.22125.

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Morris, David B. "Reading Is Always Biocultural." New Literary History 37, no. 3 (2006): 539–61. http://dx.doi.org/10.1353/nlh.2006.0051.

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Ladle, Richard J., and Paul Jepson. "Toward a biocultural theory of avoided extinction." Conservation Letters 1, no. 3 (June 28, 2008): 111–18. http://dx.doi.org/10.1111/j.1755-263x.2008.00016.x.

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Carroll, Joseph, Mathias Clasen, Emelie Jonsson, Alexandra Regina Kratschmer, Luseadra McKerracher, Felix Riede, Jens-Christian Svenning, and Peter C. Kjærgaard. "Biocultural theory: The current state of knowledge." Evolutionary Behavioral Sciences 11, no. 1 (January 2017): 1–15. http://dx.doi.org/10.1037/ebs0000058.

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Carroll, J. C. "Biocultural Theory and the Study of Literature." Comparative Literature 67, no. 1 (January 1, 2015): 21–28. http://dx.doi.org/10.1215/00104124-2861969.

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Bulbulia, Joseph. "The Hypnotic Stag Hunt." Journal of Cognition and Culture 11, no. 3-4 (2011): 353–65. http://dx.doi.org/10.1163/156853711x591297.

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AbstractEvolutionary researchers argue that religion evolves to support cooperation, where it is assumed that cooperation is threatened by freeriding. I identify a distinct threat to cooperation from uncertainty. I briefly explain how the distinction between freeriding and uncertainty is relevant to both ultimate and proximate explanations of the biocultural mechanisms that express religious traits.
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Dissertations / Theses on the topic "Biocultural Theory of Religion"

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Yoo, Yohan. "A theory of purity from the perspective of comparative religion (Egypt, Greece, Israel)." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2005. http://wwwlib.umi.com/cr/syr/main.

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Allies, Andre C. "Eliade's theory of religion and the African experience." Master's thesis, University of Cape Town, 2007. http://hdl.handle.net/11427/7800.

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Word processed copy.|Includes bibliographical references (leaves 82-87)
Mircea Eliade has made meaningful contributions to the academic debate in the field of religion and comparative religious studies. As much as he had scholastic opinion that would find synthesis with, support and defend his thought patterns and argument, so too he had, of almost equal proportions, those who would criticize his scholarship, accusing it of being, amongst others, biased and "revealing uncritical unverifiable generalizations". The scope of this essay is to enter that debate, with the intention to specifically focus on and unpack some of the most important concepts that underlie Eliade's thinking and deliberations, rather than focusing on the holistic theory of religion as purported by him. These concepts will be measured against the African Religious experience, to see if it finds resonance or stands in conflict with it. In the process, this study attempts to reveal some aspects of Eliade's theory of religion that could be saved to fit an African religious perspective. It also attempts to identify some aspects or conceptions of Eliade's theory that are lacking if read through an African lens. The focus in this study will specifically be on conceptions such as the hierophany, the sacred, symbolism, and myth, and how these interact and show themselves within the African context.
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Romero, Carrasquillo Francisco José. "The finality of religion in Aquinas' theory of human acts." [Milwaukee, Wis.] : e-Publications@Marquette, 2009. http://epublications.marquette.edu/dissertations_mu/21.

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Disbrey, Claire. "Innovation and tradition : towards an institutional theory of religion." Thesis, Open University, 1990. http://oro.open.ac.uk/57299/.

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Philosophical theories of religion often appeal to supposed facts about the way religions change and, in particular, to the role of innovators. This, is true of theories that stress the priority of experience and the priority of language. In this thesis an historical case study of innovation in religion is used as evidence of the inadequacy of both these sorts of theories and to suggest that same form of 'institutional' theory would form a base for a more satisfactory theory of religion. Consideration is given to William James' and Alasdair McIntyre's accounts of religion and the implications of these for the roles of innovators. A case study of George Fox, wham they both invoke, is shown to validate neither, but to raise several general requirements for a theory of religion if it is satisfactorily to characterize innovation. The problems that arise in meeting these requirements in both empiricist theories and current theories derived fran Wittgenstein's ideas about language are surveyed. Problems encountered in attempts at setting up institutional theories in the field of aesthetics are considered. Any sort of essentialist theory or theories which see institutions solely in terms of bodies of people are rejected. Institutions are characterized'rather as repetitive forms of behaviour that have special representative or expressive meaning for a human community. It is demonstrated that the central concepts of religions - religious activities, religious objects and religious experiences - are institutional concepts. The criticisms that an institutional theory will inevitably lead to unacceptable forms of essentialism, relativism and naturalism, are faced and shown to be unfounded. It is concluded that it is possible to set up an institutional theory of religion that offers a satisfactory characterization of innovation in religion.
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Baker, Joseph O., Christopher D. Bader, and F. Carson Mencken. "A Bounded Affinity Theory of Religion and the Paranormal." Digital Commons @ East Tennessee State University, 2016. https://dc.etsu.edu/etsu-works/500.

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We outline a theory of bounded affinity between religious experiences and beliefs and paranormalism, which emphasizes that religious and paranormal experiences and beliefs share inherent physiological, psychological, and ontological similarities. Despite these parallels, organized religious groups typically delineate a narrow subset of experiences and explanatory frames as acceptable and True, banishing others as either false or demonic. Accordingly, the theory provides a revised definition of the “paranormal” as beliefs and experiences explicitly rejected by science and organized religions. To demonstrate the utility of the theory, we show that, after controlling for levels of conventional religious practice, there is a strong, positive relationship between claiming Christian-based religious experiences and believing in, pursuing, and experiencing the paranormal, particularly among individuals not strongly tethered to organized religion. Bounded affinity theory makes sense of recent non-linear and complex moderation findings in the empirical literature and reiterates the importance of the paranormal for studies of religion.
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Desmarais, Gabrielle. "Religion Drag: The Relevance of “Critical Religion” and Queer Theory to Canadian Law and Religious Freedom." Thèse, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/30438.

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This dissertation analyses the use of the word “religion” in Canadian law and theorises the consequences of its use for the legal protection of religious movements in Canada. Chapter One establishes the problems of the word “religion” in academic discourse by providing an overview of work in the field of critical religion. This dissertation considers whether the critiques of the term “religion” by scholars working within critical religion are equally relevant when considering the role of religion in human rights law. Chapter Two turns an investigative eye toward Canadian case law using the word “religion”, from Chaput v Romain (1959) to Alberta v Hutterian Brethren of Wilson Colony (2009). The analysis highlights how the use of “religion” in Canadian law does indeed reflect academic concerns. Chapter Three uses queer theory to speculate the consequences of an unstable concept of religion for the protection of religious freedom, especially as it pertains to new religious movements. Judith Butler’s notions of performativity and drag are applied to theorise the performance of “religion” and its outcomes. Some suggestions for how to proceed conclude the dissertation.
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Doede, Robert P. "Polanyi's M̲e̲a̲n̲i̲n̲g̲ religion, reality, and controversy /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Sinacore-Guinn, David. "Religious pluralism and the theory of deep diversity." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ44586.pdf.

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Harsh, Steven A. "Toward a narrative theory of moral discourse: the rhetoric of homiletics and faith development /." The Ohio State University, 1994. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487848891515176.

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Jagger, Gill. "Feminism and deconstruction : towards a theory of embodied subjectivity." Thesis, University of Hull, 1999. http://hydra.hull.ac.uk/resources/hull:3958.

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Books on the topic "Biocultural Theory of Religion"

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A biocultural approach to literary theory and interpretation. Baltimore, Md: Johns Hopkins University Press, 2012.

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Winkelman, Michael. Supernatural as natural: A biocultural approach to religion. Upper Saddle River, N.J: Pearson Education, Inc., 2010.

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Bataille, Georges. Theory of religion. New York: Zone Books, 1989.

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Religion and social theory. 2nd ed. London: Sage Publications, 1991.

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Sims, Bainbridge William, ed. A theory of religion. New Brunswick, N.J: Rutgers University Press, 1996.

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Sims, Bainbridge William, ed. A theory of religion. New York: P. Lang, 1987.

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Religion as belonging: A general theory of religion. Lanham, Md: University Press of America, 1991.

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Roubekas, Nickolas. An Ancient Theory of Religion. Abingdon, Oxon ; New York, NY : Routledge, 2017. |: Routledge, 2016. http://dx.doi.org/10.4324/9781315725871.

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Religion and international relations theory. New York: Columbia University Press, 2011.

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Dawson, David. Literary theory. Minneapolis: Fortress Press, 1995.

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Book chapters on the topic "Biocultural Theory of Religion"

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Last, Cadell. "Biocultural Theory of Human Reproduction." In World-Systems Evolution and Global Futures, 151–64. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46966-5_8.

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Abbott, H. Porter. "Adaptationism, postmodernism, and a biocultural narratology." In The Routledge Companion to Narrative Theory, 384–96. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003100157-36.

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Riede, Felix. "Niche Construction Theory and Human Biocultural Evolution." In Handbook of Evolutionary Research in Archaeology, 337–58. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-11117-5_17.

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Pérez, Ventura R. "The poetics of violence in bioarchaeology: Integrating social theory with trauma analysis." In New Directions in Biocultural Anthropology, 453–69. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2016. http://dx.doi.org/10.1002/9781118962954.ch22.

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Zuckerman, Molly K., Jonathan R. Belanich, and George J. Armelagos. "The hygiene hypothesis and the second epidemiologic transition: using biocultural, epidemiological, and evolutionary theory to inform practice in clinical medicine and public health." In New Directions in Biocultural Anthropology, 363–83. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2016. http://dx.doi.org/10.1002/9781118962954.ch18.

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Hughes, Aaron W., and Russell T. McCutcheon. "Theory." In Religion in 50 Words, 295–301. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003140184-49.

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Taylor, Victor E. "Religion, Theory of." In Encyclopedia of Sciences and Religions, 2009–12. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1434.

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Woodhead, Linda. "Gendering Secularization Theory." In Sociology of Religion, 70–74. 3rd Edition. | New York : Routledge, 2018. | Revised edition of Sociology of religion, c2011.: Routledge, 2019. http://dx.doi.org/10.4324/9781315177458-7.

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Cipriani, Roberto. "The Theory of Diffused Religion." In Diffused Religion, 3–22. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-57894-1_1.

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Richards, Graham. "Religion and Psychological Theory." In Psychology, Religion, and the Nature of the Soul, 123–39. New York, NY: Springer New York, 2010. http://dx.doi.org/10.1007/978-1-4419-7173-9_12.

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Conference papers on the topic "Biocultural Theory of Religion"

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Ciocan, Tudor Cosmin. "The Theory of a multilayered Reality. Being real or being thought as real." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.14.

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Ciocan, Tudor Cosmin. "The Universe, the �body� of God. About the vibration of matter to God�s command or The theory of divine leverages into matter." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.21.

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Choice, Eloise T. "Eve or Evolution? The Question of the Creation of Adam and Eve as the First Humans versus the Theory That Humankind Evolved Over The Course of Millions of Years." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.31.

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Nikitin, Aleksey, and Damir Ahmedov. "FORMATION OF RUSSIAN LEGISLATION ON FREEDOM OF CONSCIENCE AND RELIGION." In Law and law: problems of theory and practice. ru: Publishing Center RIOR, 2020. http://dx.doi.org/10.29039/02033-3/055-057.

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This article deals with ensuring the development of the legal framework of public relations in the sphere of freedom of conscience and religion, creating and modernizing means of protecting human and civil rights and freedoms.
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Wang, Zehua, Sameer Deshpande, David S. Waller, and B. Zafer Erdogan. "THE INFLUENCE OF RELIGION ON PERCEPTIONS TOWARD THE REGULATION OF CONTROVERSIAL ADVERTISING." In Bridging Asia and the World: Globalization of Marketing & Management Theory and Practice. Global Alliance of Marketing & Management Associations, 2014. http://dx.doi.org/10.15444/gmc2014.03.07.02.

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Yu, Yishan. "Through the Lens of Gender Conflict Theory: Female Element in Tibetan Literature and Religion." In proceedings of the 2nd International Conference on Literature, Art and Human Development (ICLAHD 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201215.500.

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Marhayati, Nelly. "The Dynamic of Infaq and Sadaqah: According to the Social Facilitation Theory." In Proceedings of the 1st International Conference on Religion and Mental Health, ICRMH 2019, 18 - 19 September 2019, Jakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.18-9-2019.2293319.

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Toguslu, Erkan. "GÜLEN’S THEORY OF ADAB AND ETHICAL VALUES OF GÜLEN MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/rzxz8734.

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This paper seeks to explore and explain the prominent place of ‘adab’ (roughly, good man- ners) in the description and building of Muslim identity and personality, and the implications for Muslim individual and collective behaviour in contemporary societies. In particular, the paper examines the role of ethical values in the formation of character, through Fethullah Gülen’s discourses addressed to, and successful in inspiring, Muslim youth: the definition of moral character on the basis of religion provides the movement’s members with the ideal and a roadmap to the ideal of the ‘perfected human being’ (insan-ı kamil). Gülen seeks to reshape modernity through the concept of moral character informed and made stable by reli- gious consciousness. As a result, attitudes to the ‘other’ and the frontiers between ‘outward’ and ‘inward’ are reconfigured. The concept of insan-ı kamil encourages self-transcendence through service of others (hizmet), and the patient, peaceful resolution of tensions between different ideologies such as ‘Islamic’ and ‘secular’. The Gülen movement conceives of and, through the practice of its members, presents the ethical domain as the common ground of shared values.
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Wu, Yan. "RATIONALIZATION AND SECULARIZATION – A LOOK AT THE MAIN TRENDS OF MODERN CHINESE BUDDHISM IN THE INTERPRETATION OF THE WESTERN THEORY OF RELIGION." In Buddhism and Other Traditional Religions of the Peoples of Russia, Inner and East Asia. Publishing House of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Science, 2018. http://dx.doi.org/10.30792/978-5-7925-0505-6-2018-51-68.

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Mohamed, Yasien. "THE EDUCATIONAL THEORY OF FETHULLAH GÜLEN AND ITS PRACTICE IN SOUTH AFRICA." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/unws8008.

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This paper deals with the educational thought of Fethullah Gülen and its application in a school in South Africa. It will attempt to demonstrate the effectiveness of the school, both academically and in the promotion of universal moral values. The Gülen school provides an alternative both to the Muslim private school and the general private school. Unlike the latter, it gives more attention to moral values, and unlike the former, it is open to all learn- ers irrespective of religious persuasion. It provides a service to society in the transmission of knowledge to humanity, and in cultivating moral values such as responsibility, tolerance, respect, reliability and compassion. The paper is divided into three parts: First, it introduces the problem of educational dichoto- my within the Turkish context since 1924, and how Fethullah Gülen attempted to reconcile science and religion, at least theoretically. Second, it presents the educational philosophy of Fethullah Gülen, especially his moral philosophy as inspired by Miskawayh’s (d. 1030) psy- chology of the soul and his view of the role of the teacher, both in the transmission of knowl- edge and moral values. Third, it discusses the practice of Gülen’s educational philosophy in South Africa, with special reference to Star International School, Cape Town, covering the religious motivations of the teachers, the moral ethos of the school, and educational problems and challenges.
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Reports on the topic "Biocultural Theory of Religion"

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Siebert, Rudolf J., and Michael R. Ott. Catholicism and the Frankfurt School. Association Inter-University Centre Dubrovnik, December 2020. http://dx.doi.org/10.53099/ntkd4301.

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The paper traces the development from the medieval, traditional union, through the modern disunion, toward a possible post-modern reunion of the sacred and the profane. It concentrates on the modern disunion and conflict between the religious and the secular, revelation and enlightenment, faith and autonomous reason in the Western world and beyond. It deals specifically with Christianity and the modern age, particularly liberalism, socialism and fascism of the 2Oth and the 21st centuries. The problematic inclination of Western Catholicism toward fascism, motivated by the fear of and hate against socialism and communism in the 20th century, and toward exclusive, authoritarian, and totalitarian populism and identitarianism in the 21st. century, is analyzed, compared and critiqued. Solutions to the problem are suggested on the basis of the Critical Theory of Religion and Society, derived from the Critical Theory of Society of the Frankfurt School. The critical theory and praxis should help to reconcile the culture wars which are continually produced by the modern antagonism between the religious and the secular, and to prepare the way toward post-modern, alternative Future III - the freedom of All on the basis of the collective appropriation of collective surplus value. Distribution and recognition problems are equally taken seriously.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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