Книги з теми "Radical Atheism"
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1
Hägglund, Martin. Radical atheism: Derrida and the time of life. Stanford, Calif: Stanford University Press, 2008.
2
Lelyveld, Arthur J. Atheism is dead: A Jewish response to radical theology. Lanham, MD: University Press of America, 1985.
3
Miller, Darrow L. Emancipating the world: A Christian response to radical Islam and fundamentalist atheism. Seattle, Wash: YWAM Pub., 2012.
4
Nierop, Henk. The Life of Romeyn de Hooghe 1645-1708. NL Amsterdam: Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9789462981386.
Анотація:
Romeyn de Hooghe was the most inventive and prolific etcher of the later Dutch Golden Age. The producer of wide-ranging book illustrations, newsprints, allegories, and satire, he is best known as the chief propaganda artist working for stadtholder and king William III. This study, the first book-length biography of de Hooghe, narrates how his reputation became badly tarnished when he was accused of pornography, fraud, larceny, and atheism. Traditionally regarded as a godless rogue, and more recently as an exponent of the Radical Enlightenment, de Hooghe emerges in this study as a successful entrepreneur, a social climber, and an Orangist spin doctor. A study in seventeenth-century political culture and patronage, focusing on spin and slander, this book explores how artists, politicians, and hacks employed literature and the visual arts in political discourse, and tried to capture their readership with satire, mockery, fun, and laughter.
5
Nierop, Henk. The Life of Romeyn de Hooghe 1645-1708. NL Amsterdam: Amsterdam University Press, 2019. http://dx.doi.org/10.5117/9789463725101.
Анотація:
Romeyn de Hooghe was the most inventive and prolific etcher of the later Dutch Golden Age. The producer of wide-ranging book illustrations, newsprints, allegories, and satire, he is best known as the chief propaganda artist working for stadtholder and king William III. This study, the first book-length biography of de Hooghe, narrates how his reputation became badly tarnished when he was accused of pornography, fraud, larceny, and atheism. Traditionally regarded as a godless rogue, and more recently as an exponent of the Radical Enlightenment, de Hooghe emerges in this study as a successful entrepreneur, a social climber, and an Orangist spin doctor. A study in seventeenth-century political culture and patronage, focusing on spin and slander, this book explores how artists, politicians, and hacks employed literature and the visual arts in political discourse, and tried to capture their readership with satire, mockery, fun, and laughter.
6
Miles, Sara. Take this bread: A radical conversion. 2nd ed. New York: Ballantine Books, 2008.
7
Miles, Sara. Take this bread: A radical conversion. 2nd ed. New York: Ballantine Books, 2008.
8
Richard, Holmes. Shelley: The pursuit. London: Penguin, 1991.
9
Richard, Holmes. Shelley: The pursuit. New York: New York Review Books, 2003.
10
Richard, Holmes. Shelley: The pursuit. London: HarperCollins, 1994.
11
Holmes, Richard. Shelley: The pursuit. New York, N.Y: Penguin, 1987.
12
Khalil, Mohammad Hassan. Jihad, Radical Islam, and the New Atheism. Cambridge University Press, 2017.
13
Khalil, Mohammad Hassan. Jihad, Radical Islam, and the New Atheism. Cambridge University Press, 2017.
14
Kelly, Catriona. Socialist Churches: Radical Secularization and the Preservation of the Past in Petrograd and Leningrad, 1918-1988. Cornell University Press, 2016.
15
Hutchinson, Sikiyu. Black Infidels. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.28.
Анотація:
African Americans are among the most religious groups in the United States. Consequently, secular humanism and atheism are largely anathema to mainstream African Americans. Nonetheless, secular humanist and atheist traditions have coexisted with religious traditions in African American social thought and community as a progressive political and cultural counterweight to black religious orthodoxy. Radical or progressive humanism is specifically concerned with the liberation struggle of disenfranchised peoples. Organized religion is one of many powerful forces solidifying inequity based on race, gender, class, and sexual orientation. Racism, classism, sexism, and heterosexism are amplified and reinforced by economic injustice institutionalized under global capitalism. Hence, humanism is especially relevant for people of color living in conditions of structural inequality in which the state serves only the human rights of the wealthy.
16
Tasar, Eren. Soviet and Muslim. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190652104.001.0001.
Анотація:
Long associated with its aggressive promotion of atheism, the Communist Party of the Soviet Union adopted a nuanced, flexible, and often contradictory approach toward Islam in the USSR’s largest Muslim region, Central Asia. “Soviet and Muslim” demonstrates how the Soviet state unwittingly set in motion a process of institutionalization during World War II that culminated in a permanent space for Islam in a society ruled by atheists. Central Asia was the sole Muslim region of the former Russian empire to lack a centralized Islamic organization, or muftiate. When the Soviet leader Stalin created such a body for the region as part of his religious reforms during World War II, he acknowledged that the Muslim faith could enjoy some legal protection under Communist rule. From a skeletal and disorganized body run by one family of Islamic scholars out of a modest house in Tashkent’s old city, this muftiate acquired great political importance in the eyes of Soviet policymakers, and equally significant symbolic significance for many Muslims. This book argues that Islam did not merely “survive” the decades from World War II until the Soviet collapse in 1991, but actively shaped the political and social context of Soviet Central Asia. Muslim figures, institutions, and practices evolved in response to the social and political reality of Communist rule. Through an analysis that spans all aspects of Islam under Soviet rule—from debates about religion inside the Communist Party, to the muftiate’s efforts to acquire control over mosques across Central Asia, changes in Islamic practices and dogma, and overseas propaganda targeting the Islamic World—Soviet and Muslim offers a radical new reading of Islam’s resilience and evolution under atheist rule.
17
Newey, Glen. A Profile in Cowardice? Hobbes, Personation, and the Trinity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198803409.003.0011.
Анотація:
This chapter addresses the development of Hobbes’s political theology during the 1660s, particularly in the Appendices to his Latin translation of Leviathan. It challenges the widely held view that Hobbes adapted his views through fear of being arraigned for heresy after his being named during parliamentary proceedings on the Atheism Bill. Hobbes was not in serious danger of being tried for heresy. Regardless of whether he took the risk seriously, Hobbes uninhibitedly restated controversial theological doctrine, notably in applying his theory of personation to the Trinity, and in certain respects made his position more rather than less radical. There is little interpretative merit in juxtaposing the English Leviathan of 1651 with the Latin version of 1668, and assuming that the latter aimed to accommodate resurgent Restoration Anglicanism. The wider moral is to beware of applying personal or political context too mechanically to the historical interpretation of philosophical texts.
18
Avakian, Bob. Away With All Gods!: Unchaining the Mind and Radically Changing the World. Insight Press, 2008.
19
Avakian, Bob. Away With All Gods!: Unchaining the Mind and Radically Changing the World. Insight Press, 2008.
20
Rudavsky, T. M. Athens, Jerusalem, and Beyond. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199580903.003.0002.
Анотація:
Chapter 2 presents a preliminary chronological overview of the major figures discussed in the work. The major topics of subsequent chapters are arranged thematically, ranging from Jewish philosophy’s earliest awakening in the Hellenistic era with the Greek writings of Philo of Alexandria and its flourishing in the medieval period, to its culmination in the seventeenth century with the radical thought of Baruch Spinoza. The role of Neoplatonism is examined as well as the influences of the Neoplatonists, John Philoponus, Aristotle, the Kalâm theologians, and the Islamic philosophers. The chapter emphasizes the interaction between Jewish thinkers and their intellectual peers.
21
Miles, Sara. Take This Bread: A Radical Conversion. Ballantine Books, 2007.
22
Miles, Sara. Take This Bread: A Radical Conversion. Ballantine Books, 2008.
23
Jim, Miller. Can democracy work?: A short history of a radical idea, from ancient Athens to our world. 2018.
24
Jankel, Nick Seneca. Spiritual Atheist: A Quest To Unite Science And Wisdom Into A Radical New Life Philosophy to Thrive In The Digital Age. Switch on Worldwide Ltd, 2018.
25
Larsen, Timothy. More Exceedingly Zealous. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198753155.003.0003.
Анотація:
This chapter tells the story of Mill as a young, polemical Benthamite and Utilitarian filled with zeal to reform the world. It follows him as he made friends (especially George John Graham and John Arthur Roebuck), founded societies and clubs, and felt the thrill of being the uncompromising champion of a radical ideology. It discusses his defence of, and interest in, the controversial plebeian freethinker Richard Carlile. Later, Mill himself would view this as a period of his life when he was a fanatic ‘sectarian’ with a ‘narrow creed’. If John Stuart Mill ever was an atheist, it was at this time in his life.
26
Dostoevsky, Fyodor _. Devils. Edited by Michael R. Katz. Oxford University Press, 2008. http://dx.doi.org/10.1093/owc/9780199540495.001.0001.
Анотація:
abstract Devils, also known in English as The Possessed and The Demons, was first published in 1871–2. The third of Dostoevsky’s five major novels, it is at once a powerful political tract and a profound study of atheism, depicting the disarray which follows the appearance of a band of modish radicals in a small provincial town. Dostoevsky compares infectious radicalism to the devils that drove the Gadarene swine over the precipice in his vision of a society possessed by demonic creatures that produce devastating delusions of rationality. Dostoevsky is at his most imaginatively humorous in Devils: the novel is full of buffoonery and grotesque comedy. The plot is loosely based on the details of a notorious case of political murder, but Dostoevsky weaves suicide, rape, and a multiplicity of scandals into a compelling story of political evil. _ This new translation also includes the chapter ‘Stavrogin’s Confession’, which was initially considered to be too shocking to print. In this edition it appears where the author originally intended it.
27
Champion, Craige B. Polybius on ‘Classical Athenian Imperial Democracy’. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198748472.003.0007.
Анотація:
This chapter makes two contributions to our understanding of Polybius’ representation of the Athenian democracy. First, it shows that Polybius’ negative general portrayal of Athens in his political analysis in Book 6 is frequently at odds with his apparent admiration of the Athenians as reflected in his accounts of Athenian diplomacy in the historical narrative. Second, and more importantly, the paper contextualizes the characterization of the Athenian politeia in Book 6 within Polybius’ generally negative depictions of radical democratic states (ochlocracy, in Polybius’ terms). Here it is necessary to note the political meaning of the term ‘democracy’ in the mid-second century BCE, in order to understand how Polybius can condemn the Athenian politeia while praising the qualities of δημοκρατία.
28
McRae, Elizabeth Gillespie. Citizenship Education for a Segregated Nation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190271718.003.0003.
Анотація:
In the 1920s from Athens, Georgia, Mildred Lewis Rutherford called on white southerners to ensure that the public school maintained racial segregation and the curriculum provided a white supremacist citizenship education. She encouraged white women, the United Daughters of the Confederacy, and the United Confederate Veterans to monitor public education and to make public schools a site for the reproduction of white supremacy. If Jim Crow represented the wisdom of the age, then educators were the political nurturers of the system, and children were the repositories of their efforts. White women did their job. They censored textbooks, promoted Confederate-friendly interpretations of the Civil War, conducted essay contests, offered programs to public schoolteachers, and lobbied state textbook selection committees. They also joined Margaret Robinson and other anti-radical women across the nation to promote Americanization. White segregationist women guaranteed that white children learned the lessons of Jim Crow citizenship.
29
Hall, Edith. The Boys from Cydathenaeum. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190649890.003.0013.
Анотація:
In this chapter, Edith Hall reconsiders the figure of Cleon, the archetypal Athenian demagogue, with the aim of illuminating Aristophanes’ Knights, in which Cleon is represented by the Paphlagonian slave of Demos. When Cleon’s story is retold in modern histories of Athens or of democracy, it is almost always colored by one of our two (hostile) major sources, Aristophanes and Thucydides. Hall points out that at the end of the Knights the Paphlagonian slave is elevated to the office of beloved statesman. A whole tradition of scholarship—motivated, Hall thinks, in part by fear of the play’s radical implications—has argued that Aristophanes ironically undermines the general joy of the ending. But in this case subtlety is being sought where little is to be found. This has implications for our understanding of Cleon’s standing among the poorer Athenians who supported him, and for our reading of Thucydides’ portrait of Cleon.
30
Stewart, Edmund. Greek Tragedy on the Move. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198747260.001.0001.
Анотація:
This work is one of the first full studies of the dissemination of Greek tragedy in the archaic and classical periods. Drawing on recent research in network theory, it seeks to reinterpret classical tragedy as a Panhellenic art form. It thereby offers a radically new perspective on the interpretation of the extant tragic texts, which have often been seen as the product of the fifth-century Athenian democracy. Tragedy grew out of, and became part of, a common Greek (or Panhellenic) culture, which was itself sustained by frequent travel and exchange. This book shows how Athens was a major Panhellenic centre within a wider and, by the fifth century, well-established network of festivals and patrons. The part played by non-Athenians in the festival culture of Attica is fully reassessed and it is estimated that as much as a quarter of all tragic poets who produced plays in Athens during the classical period were non-citizens. In addition, the book re-examines the evidence for tragedies that were probably or certainly performed outside Athens and shows how and why they were calculated to appeal to a broad Panhellenic audience. The stories they contained were themselves tales of travel. Together the works of the tragedians told and reworked the history of the Greek peoples and showed how they were connected through the wanderings of their ancestors. Tragedy, like the poets and their creations, was meant to travel and this is the first full study of tragedy on the move in the archaic and classical periods.
31
Hershinow, David. Shakespeare and the Truth-Teller. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439572.001.0001.
Анотація:
The Truth-Teller makes the case that Shakespeare repeatedly responds to sixteenth-century debates over the revolutionary potential of Cynic critical activity—debates that persist in later centuries and that inform major developments in Western intellectual history. To live one’s truth may have been a radical (and controversial) proposition for ancient Greek democracy, but Shakespeare reveals it to be an equally vexed task for drama, which aimed both to represent political truths and warn against the dangers of over-identifying with the figure of the lone truth teller. The book contends that aspiring critics from the sixteenth century to the present cathect onto the figure of the Cynic because they mistake literary character for viable political formula. Shakespeare, the book argues, works to diagnose this interpretive error through his Cynic characterizations of Lear’s Fool, Hamlet, and Timon of Athens. Offering new ways of thinking about early modernity’s engagement with classical models as well as literature’s engagement with politics, The Truth-Teller insists upon the necessity of literary thinking to political philosophy.
32
Catherine, Secretan, Dagron Tristan, and Bove Laurent, eds. Qu'est-ce que les lumières "radicales": Libertinage, athéisme et spinozisme dans le tournant philosophique de l'âge classique. Paris: Éditions Amsterdam, 2007.
33
Catherine, Secrétan, Bove Laurent, Dagron Tristan, and Ecole normale supérieure lettres et sciences humaines., eds. Qu'est-ce que les Lumières "radicales"?: Libertinage, athéisme et spinozisme dans le tournant philosophique de l'âge classique. Paris: Éditions Amsterdam, 2007.
34
Turner, Alicia, Laurence Cox, and Brian Bocking. The Irish Buddhist. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190073084.001.0001.
Анотація:
The Irish Buddhist tells the story of a poor Irishman who worked his way across America as a migrant worker, became one of the very first Western Buddhist monks, and traveled the length and breadth of Asia, from Burma and present-day Thailand to China and Japan, and from India and Sri Lanka to Singapore and Australia. Defying racial boundaries, he scandalized the colonial establishment of the 1900s. As a Buddhist monk, he energetically challenged the values and power of the British empire. U Dhammaloka was a radical celebrity who rallied Buddhists across Asia, set up schools, and argued down Christian missionaries—often using Western atheist arguments. He was tried for sedition, tracked by police and intelligence services, and “died” at least twice. His early years and final days are shrouded in mystery, despite his adept use of mass media. His story illuminates the forgotten margins and interstices of imperial power, the complexities of class, ethnicity, and religious belonging in colonial Asia, and the fluidity of identity in the high Victorian period. Too often, the story of the pan-Asian Buddhist revival movement and Buddhism’s remaking as a world religion has been told “from above,” highlighting scholarly writers, middle-class reformers, and ecclesiastical hierarchies. By contrast, Dhammaloka’s adventures “from below” highlight the changing and contested meanings of Buddhism in colonial Asia. They offer a window into the worlds of ethnic minorities and diasporas, transnational networks, poor whites, and social movements, all developing different visions of Buddhist and post-imperial modernities.
35
Davies, Jonathan. Between Realism and Revolt. Policy Press, 2021. http://dx.doi.org/10.1332/policypress/9781529210910.001.0001.
Анотація:
Between Realism and Revolt explores urban governance in the “age of austerity”, focusing on the period between the global financial crisis of 2008-9 and the beginning of the global Coronavirus pandemic at the end of 2019. It considers urban governance after the 2008 crisis, from the perspective of governability. How did cities navigate the crisis and the aftermath of austerity, with what political ordering and disordering dynamics at the forefront? To answer these questions it engages with two influential theoretical currents, Urban Regime Theory and Gramscian state theory, with a view to understanding how governance enabled austerity, deflected or intensified localised expressions of crisis, and generated more-or-less successful political alternatives. It develops a comparative analysis of case studies undertaken in the cities of Athens, Baltimore, Barcelona, Greater Dandenong (Melbourne), Leicester, Montreal and Nantes, and concludes by highlighting five characteristics that cut across the cities, unevenly and in different configurations: economic rationalism, weak hegemony, retreat to dominance, weak counter-hegemony and radically contagious politicisations.
36
Jackson, Lucy C. M. M. The Chorus of Drama in the Fourth Century BCE. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198844532.001.0001.
Анотація:
The Chorus of Drama in the Fourth Century BCE seeks to upend conventional thinking about the development of drama from the fifth to the fourth centuries. Set in the context of a theatre industry extending far beyond the confines of the City Dionysia and the city of Athens, the identity of choral performers and the significance of their contribution to the shape and meaning of drama in the later Classical period (c.400–323) as a whole is an intriguing and under-explored area of enquiry. Drawing together the fourth-century historical, material, dramatic, literary, and philosophical sources that attest to the activity and quality of dramatic choruses, the book provides a new way of talking and thinking about the choruses of drama after the deaths of Euripides and Sophocles. Having considered the positive evidence for dramatic choral activity, the book provides a radical rethinking of two oft-cited yet ill-understood phenomena that have traditionally supported the idea that the chorus of drama ‘declined’ in the fourth century: the inscription of χοροῦ μέλος in papyri and manuscripts in place of fully written-out choral odes, and Aristotle’s invocation of embolima (Poetics 1456a25–32). The book goes on to explore how influential fourth-century authors such as Plato, Demosthenes, and Xenophon, as well as artistic representations of choruses on fourth-century monuments, have had an important role in shaping later scholars’ understanding of the dramatic chorus throughout the Classical period. The book’s conclusions, too, have implications for the broader story we wish to tell about Attic drama, and its most enigmatic and fundamental element, the chorus.
37
Lewis, David M. Introduction and Brief History of the Issue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198769941.003.0001.
Анотація:
This book presents a case for radically reassessing our picture of ancient Greek slavery in its contemporary Mediterranean context. The standard view in classical scholarship holds that Greece (by which Athens is usually meant) and Rome were the only ‘genuine slave societies’ of the ancient world. Failing to attain to this dubious honour, other ancient slave systems (often labelled ‘societies with slaves’) thus recede into the background, with twofold consequences: first, a stark, black-and-white picture emerges, with Greece and Rome as apparently stand-alone exempla of slavery practised on a large scale in antiquity; second, this picture provides historians with a ready-made excuse to ignore what went on among the neighbouring ‘societies with slaves’. Greece and Rome are presented as historical rarities, ranking among only a handful of societies in which slaves made up a noticeable proportion of the overall population and whose labour underpinned the dominant position of elites. Such rarities, of course, are usually more interesting to the historian than the comparatively prosaic ‘societies with slaves’: the former require models of development and elaborate theories to explain why they evolved so differently from the norm, whereas the latter, as historically commonplace, require no explanation at all. Greece and Rome can thus be conceptually detached and studied in isolation from their broader historical contexts....
38
Whitehead, Andrew L., and Samuel L. Perry. Taking America Back for God. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190057886.001.0001.
Анотація:
Taking America Back for God conclusively reveals that understanding the current cultural and political climate in the United States requires reckoning with Christian nationalism. Christian ideals and symbols have long played an important role in public life in the United States, but Christian nationalism demands far more than a recognition of religious heritage. At heart, Christian nationalism fights to preserve a particular kind of social order, an order in which everyone—Christians and non-Christians, native-born and immigrants, whites and minorities, men and women—recognizes their “proper” place in society. The first comprehensive empirical analysis of Christian nationalism in the United States, Taking America Back for God illustrates the scope and tremendous influence of Christian nationalism on debates surrounding the most contentious social issues dominating American public discourse. Drawing on multiple sources of national survey data collected over the past several decades and in-depth interviews, Whitehead and Perry document how Christian nationalism radically shapes what Americans think about who they are as a people, what their future should look like, and how they should get there. Regardless of Americans’ political or religious characteristics, whether they are Ambassadors, Accommodators, Resisters, or Rejecters of Christian nationalism provides powerful insight into what they think about immigration, Muslims, gun control, police shootings, atheists, gender roles, and many other political issues—even who they want in the White House. Taking America Back for God convincingly shows how Christian nationalists’ desire for political power, rigid social boundaries, and hierarchical order creates significant consequences for all Americans.
39
Cohn, Jr., Samuel K. Epidemics. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198819660.001.0001.
Анотація:
This book challenges a dominant hypothesis in the study of epidemics. From an interdisciplinary array of scholars, a consensus has emerged: invariably, epidemics in past times provoked class hatred, blame of the ‘other’, or victimization of the diseases’ victims. It is also claimed that when diseases were mysterious, without cures or preventive measures, they more readily provoked ‘sinister connotations’. The evidence for these assumptions, however, comes from a handful of examples—the Black Death, the Great Pox at the end of the sixteenth century, cholera riots of the 1830s, and AIDS, centred almost exclusively on the US experience. By investigating thousands of descriptions of epidemics, reaching back before the fifth-century BCE Plague of Athens to the eruption of Ebola in 2014, this study traces epidemics’ socio-psychological consequences across time and discovers a radically different picture. First, scholars, especially post-AIDS, have missed a fundamental aspect of the history of epidemics: their remarkable power to unify societies across class, race, ethnicity, and religion, spurring self-sacrifice and compassion. Second, hatred and violence cannot be relegated to a time when diseases were mysterious, before the ‘laboratory revolution’ of the late nineteenth century: in fact, modernity was the great incubator of a disease–hate nexus. Third, even with diseases that have tended to provoke hatred, such as smallpox, poliomyelitis, plague, and cholera, blaming ‘the other’ or victimizing disease bearers has been rare. Instead, the history of epidemics and their socio-psychological consequences has been richer and more varied than scholars and public intellectuals have heretofore allowed.
40
Fader, Ayala. Hidden Heretics. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691169903.001.0001.
Анотація:
What would you do if you questioned your religious faith, but revealing that would cause you to lose your family and the only way of life you had ever known? This book tells the fascinating, often heart-wrenching stories of married ultra-Orthodox Jewish men and women in twenty-first-century New York who lead “double lives” in order to protect those they love. While they no longer believe that God gave the Torah to Jews at Mount Sinai, these hidden heretics continue to live in their families and religious communities, even as they surreptitiously break Jewish commandments and explore forbidden secular worlds in person and online. Drawing on five years of fieldwork with those living double lives and the rabbis, life coaches, and religious therapists who minister to, advise, and sometimes excommunicate them, the book investigates religious doubt and social change in the digital age. The Internet, which some ultra-Orthodox rabbis call more threatening than the Holocaust, offers new possibilities for the age-old problem of religious uncertainty. The book shows how digital media has become a lightning rod for contemporary struggles over authority and truth. It reveals the stresses and strains that hidden heretics experience, including the difficulties their choices pose for their wives, husbands, children, and, sometimes, lovers. In following those living double lives, who range from the religiously observant but open-minded on one end to atheists on the other, the book delves into universal quandaries of faith and skepticism, the ways digital media can change us, and family frictions that arise when a person radically transforms who they are and what they believe. In stories of conflicts between faith and self-fulfillment, the book explores the moral compromises and divided loyalties of individuals facing life-altering crossroads.