By Leigh E. Schmidt, Sally M. Promey
Religious liberalism in the United States has usually been equated with an ecumenical Protestant institution. against this, American non secular Liberalism attracts realization to the huge range of liberal cultures that shapes America’s spiritual events. The essays collected right here push past well-known tropes and limits to interrogate non secular liberalism’s dense cultural leanings by way of spirituality within the arts, the politics and piety of non secular cosmopolitanism, and the interplay among liberal faith and liberal secularism. Readers will discover a kaleidoscopic view of the various innovative strands of America’s non secular prior and found in this richly provocative volume.
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Extra info for American Religious Liberalism
Camden House, 1993), 85–101. 3. Catherine L. Albanese, American Spiritualities (Bloomi ngton: Indiana University Press, 2001), 388. Albanese’s A Republic of Mind and Spirit (New Haven: Yale University Press, 2007), an extensive history of metaphysical religion, does not mention Whitman, but it is clear that Whitmanism fits into the capacious category of metaphysical religion as defined by Albanese. 4. Lawrence Buell, “Religion on the American Mind,” American Literary History 19, no. 1 (spring 2007): 39.
Banality tends to be overlooked as an analytic term precisely because it appears to be so obvious. Working against this tendency, however, several thinkers have attempted to give depth to their explorations of the banal. ” asks Henri Lefebvre. ” But what about the banality of the everyday that remains resolutely ordinary, defined against attempts to redeem it through spectacular variations? This banal form of banality, which lacks the dimension of the magical or the mysterious, is more complex than it appears at first glance, and this complexity emerges more clearly when we study the similarities between banality and two closely related concepts: niceness and triviality.
One of the rare racially integrated institutions of its era, the Fellowship invited Kelly Miller, a dean at Howard University and a prominent black intellectual, to address an early meeting and then named him a Fellowship officer, a position he held for over two decades. Like other members of the Whitman Fellowship, Miller interpreted Whitman from the perspective of a cosmopolitan religious liberalism. ” Miller argued that although other white American writers portrayed the Negro in a servile, contemptible, or ridiculous role, Whitman treated blacks as spiritual equals.
American Religious Liberalism by Leigh E. Schmidt, Sally M. Promey