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Flourishing: Why We Need Religion in a Globalized World
More than almost anything else, globalization and the great world religions are shaping our lives, affecting everything from the public policies of political leaders and the economic decisions of industry bosses and employees, to university curricula, all the way to the inner longings of our hearts. Integral to both globalization and religions are compelling, overlapping, and sometimes competing visions of what it means to live well.
In this perceptive, deeply personal, and beautifully written book, a leading theologian sheds light on how religions and globalization have historically interacted and argues for what their relationship ought to be. Recounting how these twinned forces have intersected in his own life, he shows how world religions, despite their malfunctions, remain one of our most potent sources of moral motivation and contain within them profoundly evocative accounts of human flourishing. Globalization should be judged by how well it serves us for living out our authentic humanity as envisioned within these traditions. Through renewal and reform, religions might, in turn, shape globalization so that can be about more than bread alone.
In this perceptive, deeply personal, and beautifully written book, a leading theologian sheds light on how religions and globalization have historically interacted and argues for what their relationship ought to be. Recounting how these twinned forces have intersected in his own life, he shows how world religions, despite their malfunctions, remain one of our most potent sources of moral motivation and contain within them profoundly evocative accounts of human flourishing. Globalization should be judged by how well it serves us for living out our authentic humanity as envisioned within these traditions. Through renewal and reform, religions might, in turn, shape globalization so that can be about more than bread alone.
304 pages, Hardcover
First published January 12, 2016
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426 people want to read
About the author
Miroslav Volf
70 books327 followersMiroslav Volf is the Henry B. Wright Professor of Theology at Yale Divinity School and the founding director of the Yale Center for Faith & Culture. “One of the most celebrated theologians of our time,” (Rowan Williams, Archbishop of Canterbury), Volf is a leading expert on religion and conflict. His recent books include Against the Tide: Love in a Time of Petty Dreams and Persisting Enmities, and Exclusion & Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation—winner of the 2002 Grawmeyer Award in Religion.
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February 27, 2017
Globalization needs religion. That basically is the hypothesis Miroslav Volf puts forth as he talks about the intersection of the two in our modern society. The social and economic influence of globalization cannot flourish without the depth of meaning provided by the major world religions. Volf clearly is writing from his Christian perspective and is right in what he says... when limited to Christian application. While he argues that these applications can extend to all religions, I don't buy what he is selling. I think he oversimplifies the commonalities found among all religions and he also does not address how some differences would bring unique challenges to his ideas. For example, Confucianism and Islam are just as much political systems as they are religions (if not more) and yet this is not addressed when he discusses political pluralism.
While he does present some intriguing ideas on the subject in all I think MV is too simplistic and hopeful when it comes to areas where his premise faces its greatest challenges. If he limited his application to the more Judeo-Christian worldview in which he is most familiar it would have been a much stronger book.
While he does present some intriguing ideas on the subject in all I think MV is too simplistic and hopeful when it comes to areas where his premise faces its greatest challenges. If he limited his application to the more Judeo-Christian worldview in which he is most familiar it would have been a much stronger book.
January 26, 2016
Short Review: On the whole I think this is a useful book and an important call. Essentially Volf is making a Christian case for why religious exclusivists need to embrace political pluralism. He believes that globalization (political and economic) need the moral underpinnings that only religious exclusivists can bring.
Part one of the book mostly felt like Volf was going over well trod ground and introducing globalization, limits of economics and politics in morality, and introducing the need to pay attention to religious issues in politics. But there was some good imagery and synthesis in part one. Particularly his imagery around 'you shall not live by bread alone' when talking about economics and politics was helpful.
But part two Volf started making unique contributions and the value of the book was really made. For me his grid (and distinctions between) religious pluralism and religious exclusivism and political pluralism and political exclusivism was very helpful.
The major weakness I think is that Volf did not really address what to do with religious anti-pluralists (what I think he would term fundamentalists). There is a significant group of religious exclusivists that are political exclusivists (on his grid). He addresses the problem with this group for globalization, but not really how to help move this group toward political pluralism. And that is part of what I was hoping would be a part of the book.
I listened to this on audiobook both because I knew I would get through it if the book bogged down (it didn't) and because for me the audiobook was much cheaper than the kindle or print book. I would like to re-read this again in print if I can find a cheap copy or my library gets it.
My full review is on my blog at http://bookwi.se/flourishing/
Part one of the book mostly felt like Volf was going over well trod ground and introducing globalization, limits of economics and politics in morality, and introducing the need to pay attention to religious issues in politics. But there was some good imagery and synthesis in part one. Particularly his imagery around 'you shall not live by bread alone' when talking about economics and politics was helpful.
But part two Volf started making unique contributions and the value of the book was really made. For me his grid (and distinctions between) religious pluralism and religious exclusivism and political pluralism and political exclusivism was very helpful.
The major weakness I think is that Volf did not really address what to do with religious anti-pluralists (what I think he would term fundamentalists). There is a significant group of religious exclusivists that are political exclusivists (on his grid). He addresses the problem with this group for globalization, but not really how to help move this group toward political pluralism. And that is part of what I was hoping would be a part of the book.
I listened to this on audiobook both because I knew I would get through it if the book bogged down (it didn't) and because for me the audiobook was much cheaper than the kindle or print book. I would like to re-read this again in print if I can find a cheap copy or my library gets it.
My full review is on my blog at http://bookwi.se/flourishing/
February 12, 2016
Miroslav Volf is one of the preeminent theological voices of our time. He has a kept a keen eye on the broad religious and cultural issues that play out in the world. His book Allah: A Christian Response is a masterpiece of theological reflection that seeks to build bridges with Islam, while not shying away from the differences. "Flourishing" is a most important book that I believe is a must read.
Volf believes that the world religions all have the resources needed to promote flourishing in an increasingly globalized world. In fact, the world religions are "part of the dynamics of globalization -- they are in a sense, the original globalizers and still remain among the drivers of globalization processes . . . " (p. 1). Volf engages the conversation from a Christian perspective. H e makes clear his own vantage point, at the same time he seeks to be fair and respectful of other faith traditions, believing they too can contribute to a flourishing human community. Volf is a Christian theologian, but he also is a native of Croatia, once part of Yugoslavia. He experienced first hand many of the struggles of that nation, one that sought to suppress religion. He understands quite well the communist vision of globalization, one that was totalizing and destructive.
His vision of a flourishing world community is rooted in faith. He writes that "faith and politics are two distinct cultural systems but that an authentic faith is always engaged, at work to relieve personal suffering as well as to push against social injustice, political violence, and environmental degradation" (p. 9). He understands that religion can play a destructive role in society, especially when it becomes entangled with the state. The thesis is this: one cannot live by bread alone. That is, the material is insufficient for flourishing. There is need for the transcendent.
The book is divided into two parts, with an introduction and epilogue. The introduction and epilogue offer a more personal perspective, and thus one written from a Christian vantage point. The five chapters that make up the two central parts of the book address the role that the world religions play in this work of creating a flourishing human community.
The two chapters that make up Part One are two sides of the same coin. Chapter one focuses on "Globalization and the Challenge of Religions." Chapter two reverses the conversation, addressing "Religions and the Challenge of Globalization. In the first the suggestion made that globalization is a rather ambiguous project, and that religion plays a role in forming it so that globalization so that a flourishing life means a "life being led well has primacy over life going well and life feeling good" (p. 55). As for the reverse, globalization brings the various religions into contact with each other, and that can lead to conflict. He notes that there are those who advocate a "world theology" in which emphasis is placed on a common core so that conflict can be eliminated. He notes that while there are overlaps they aren't necessarily the same, but the lack of sameness doesn't require conflict. He believes that the religions can live in peace, even as they robustly articulate their own vision of flourishing.
Part II of the book seeks to flesh out Volf's vision of the way in which the religions can peacefully engage with each other, even as they articulate different visions of flourishing.
In Part II there are three chapters. The first (chapter 3), focuses on "mindsets of respect, regimes of respect." Chapter four focuses on "Religious Exclusivism and Political Pluralism," a chapter that is a must read, for he shows how one can be a religious exclusivist and a political pluralist (Roger Williams was one). The final chapter is entitled "Conflict, Violence, and Reconciliation." Although conflict and violence do occur (he knows this well having been born in the Balkans), but there is hope for reconciliation. He argues here that in almost all cases where reconciliation has been pursued, it carries religious roots (see South Africa's "Truth and Reconciliation Commission."
In the Epilogue Volf speaks again more specifically as a Christian. He addresses the growing nihilism of our day. He defines two types, passive and active nihilism. He engages with Nietzsche, noting two kinds of nihilism. One is a passive form that is expressed through world-denial and world-destruction. The other, the active form, is the argument of the free spirits, who assert the primacy of arbitrary values. The two find themselves in conflict with each other -- fundamentalists versus a-religious libertines. In contrast to these visions, he articulates a different one, where meaning and pleasure come together. He argues that globalization needs the visions of flourishing that the religions offer lest it falls prey to nihilism. He ends by declaring that his future work will flesh out how "the light of transcendent glory . . . turns into a theater of joy" (p. 206).
We need this book. We need it because religion isn't going away, neither is globalization. We need the resources provided by the religions living in peace and respect so that we can move forward in a way that leads to flourishing in our world!
Volf believes that the world religions all have the resources needed to promote flourishing in an increasingly globalized world. In fact, the world religions are "part of the dynamics of globalization -- they are in a sense, the original globalizers and still remain among the drivers of globalization processes . . . " (p. 1). Volf engages the conversation from a Christian perspective. H e makes clear his own vantage point, at the same time he seeks to be fair and respectful of other faith traditions, believing they too can contribute to a flourishing human community. Volf is a Christian theologian, but he also is a native of Croatia, once part of Yugoslavia. He experienced first hand many of the struggles of that nation, one that sought to suppress religion. He understands quite well the communist vision of globalization, one that was totalizing and destructive.
His vision of a flourishing world community is rooted in faith. He writes that "faith and politics are two distinct cultural systems but that an authentic faith is always engaged, at work to relieve personal suffering as well as to push against social injustice, political violence, and environmental degradation" (p. 9). He understands that religion can play a destructive role in society, especially when it becomes entangled with the state. The thesis is this: one cannot live by bread alone. That is, the material is insufficient for flourishing. There is need for the transcendent.
The book is divided into two parts, with an introduction and epilogue. The introduction and epilogue offer a more personal perspective, and thus one written from a Christian vantage point. The five chapters that make up the two central parts of the book address the role that the world religions play in this work of creating a flourishing human community.
The two chapters that make up Part One are two sides of the same coin. Chapter one focuses on "Globalization and the Challenge of Religions." Chapter two reverses the conversation, addressing "Religions and the Challenge of Globalization. In the first the suggestion made that globalization is a rather ambiguous project, and that religion plays a role in forming it so that globalization so that a flourishing life means a "life being led well has primacy over life going well and life feeling good" (p. 55). As for the reverse, globalization brings the various religions into contact with each other, and that can lead to conflict. He notes that there are those who advocate a "world theology" in which emphasis is placed on a common core so that conflict can be eliminated. He notes that while there are overlaps they aren't necessarily the same, but the lack of sameness doesn't require conflict. He believes that the religions can live in peace, even as they robustly articulate their own vision of flourishing.
Part II of the book seeks to flesh out Volf's vision of the way in which the religions can peacefully engage with each other, even as they articulate different visions of flourishing.
In Part II there are three chapters. The first (chapter 3), focuses on "mindsets of respect, regimes of respect." Chapter four focuses on "Religious Exclusivism and Political Pluralism," a chapter that is a must read, for he shows how one can be a religious exclusivist and a political pluralist (Roger Williams was one). The final chapter is entitled "Conflict, Violence, and Reconciliation." Although conflict and violence do occur (he knows this well having been born in the Balkans), but there is hope for reconciliation. He argues here that in almost all cases where reconciliation has been pursued, it carries religious roots (see South Africa's "Truth and Reconciliation Commission."
In the Epilogue Volf speaks again more specifically as a Christian. He addresses the growing nihilism of our day. He defines two types, passive and active nihilism. He engages with Nietzsche, noting two kinds of nihilism. One is a passive form that is expressed through world-denial and world-destruction. The other, the active form, is the argument of the free spirits, who assert the primacy of arbitrary values. The two find themselves in conflict with each other -- fundamentalists versus a-religious libertines. In contrast to these visions, he articulates a different one, where meaning and pleasure come together. He argues that globalization needs the visions of flourishing that the religions offer lest it falls prey to nihilism. He ends by declaring that his future work will flesh out how "the light of transcendent glory . . . turns into a theater of joy" (p. 206).
We need this book. We need it because religion isn't going away, neither is globalization. We need the resources provided by the religions living in peace and respect so that we can move forward in a way that leads to flourishing in our world!
March 14, 2016
Summary: Volf argues that the twin globalizing forces of international economics and world religions, problematic as they may be, may also be the source of rich and holistic flourishing for the human community.
There has been a compelling argument by Thomas Friedman and others that the global forces of economic development actually create significant incentives for international co-operation, which facilitates economic development for all concerned. At the same time, others have argued that the major global religions may undermine international co-operation and mutual efforts toward human flourishing because of their exclusivistic truth claims. In this book, which Miroslav Volf describes as a "programmatic essay", the contention is advanced that there is a way to conceive of the intersection of these often overlapping or competing visions, that may more profoundly promote human flourishing in all its dimensions.
Volf's argument proceeds as follows (corresponding to the chapters in the book):
1. Economic globalization alone often reduces human beings to their material concerns alone whereas the world religions bring to bear a "transcendent" focus that provides purpose, moral underpinnings, and cultural richness to the idea of human flourishing, that are lost in purely economic accounts of globalization.
2. At the same time, economic globalization challenges religious communities to transcend violence, which often arises from particular political identifications, and helps make possible efforts at uniting humanity and addressing global goals (health, education, meaningful work) that promote values consonant with religious ideas of human flourishing.
3. The most deeply held principles of each religious system uphold freedom of conscience, tolerance, and genuine respect for people of other faiths or no faith at all. Between the privileging of one religion in public life, and the barring of all religious discussion from the public square, Volf, like Os Guinness, argues for a "principled pluralism" that protects religious freedom, recognizes equally the moral value and moral arguments of all its citizens, separates religion and rule, and maintains an impartial state.
4. On the basis of these ideas, Volf argues, against the contentions of many, that it is possible to be religiously exclusivistic (and he would argue that each of the major faiths, when true to their core ideas are in fact so), and yet politically pluralistic, and that this pluralism is in fact may be informed by the highest principles of each faith.
5. Lastly, he deals with why religions become violent, which has less to do with core religious teachings and more as a result of the consequences of close entanglement with political identities, which actually is contrary both to the global convictions of each faith (which denies us vs. them), and the fundamental commitment of each to freedom of conscience--that belief may not be compelled by others.
Volf concludes the book with a discussion of the dichotomy of meaning and pleasure and argues that the religious perspective (and Volf's Christian perspective shows through here), when most true to itself, unites these two in the God who is love and provides a compelling account of human flourishing that unites desire and purpose.
I find Volf's program both elegantly stated and quite persuasive. His argument protects both private and public religious expression for all faiths while rendering an account of how both economic forces and interreligious understanding may circumvent the "clash of civilizations" Samuel Huntington and others have predicted. It seems to me that two crucial questions raised by Volf's "program" are:
1. What process does Volf envision for gaining a sufficient global consensus on these principles to allow them to be enacted in international public and economic life? Or does he believe such consensus already exists, which seems disputable?
2. If there is a sufficient global consensus, what process does Volf envision for dealing with outliers, those instances where political and religious identities have coalesced around violence?
It also seemed to me that the focus of the book shifted from economic to political concerns. Granted, a regime for how different religious influences engage in public life is necessary for economic flourishing, but how differing global religions engage with the global economic marketplace seems to me to need further treatment.
That said, such an undertaking is probably far beyond the scope of a "programmatic essay" of 206 pages and may require the expertise of others. I hope Volf and those he is engaged with will press forward this project in a global context where it seems we are on the razor's edge between great danger and great opportunity.
_____________________________________
Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
There has been a compelling argument by Thomas Friedman and others that the global forces of economic development actually create significant incentives for international co-operation, which facilitates economic development for all concerned. At the same time, others have argued that the major global religions may undermine international co-operation and mutual efforts toward human flourishing because of their exclusivistic truth claims. In this book, which Miroslav Volf describes as a "programmatic essay", the contention is advanced that there is a way to conceive of the intersection of these often overlapping or competing visions, that may more profoundly promote human flourishing in all its dimensions.
Volf's argument proceeds as follows (corresponding to the chapters in the book):
1. Economic globalization alone often reduces human beings to their material concerns alone whereas the world religions bring to bear a "transcendent" focus that provides purpose, moral underpinnings, and cultural richness to the idea of human flourishing, that are lost in purely economic accounts of globalization.
2. At the same time, economic globalization challenges religious communities to transcend violence, which often arises from particular political identifications, and helps make possible efforts at uniting humanity and addressing global goals (health, education, meaningful work) that promote values consonant with religious ideas of human flourishing.
3. The most deeply held principles of each religious system uphold freedom of conscience, tolerance, and genuine respect for people of other faiths or no faith at all. Between the privileging of one religion in public life, and the barring of all religious discussion from the public square, Volf, like Os Guinness, argues for a "principled pluralism" that protects religious freedom, recognizes equally the moral value and moral arguments of all its citizens, separates religion and rule, and maintains an impartial state.
4. On the basis of these ideas, Volf argues, against the contentions of many, that it is possible to be religiously exclusivistic (and he would argue that each of the major faiths, when true to their core ideas are in fact so), and yet politically pluralistic, and that this pluralism is in fact may be informed by the highest principles of each faith.
5. Lastly, he deals with why religions become violent, which has less to do with core religious teachings and more as a result of the consequences of close entanglement with political identities, which actually is contrary both to the global convictions of each faith (which denies us vs. them), and the fundamental commitment of each to freedom of conscience--that belief may not be compelled by others.
Volf concludes the book with a discussion of the dichotomy of meaning and pleasure and argues that the religious perspective (and Volf's Christian perspective shows through here), when most true to itself, unites these two in the God who is love and provides a compelling account of human flourishing that unites desire and purpose.
I find Volf's program both elegantly stated and quite persuasive. His argument protects both private and public religious expression for all faiths while rendering an account of how both economic forces and interreligious understanding may circumvent the "clash of civilizations" Samuel Huntington and others have predicted. It seems to me that two crucial questions raised by Volf's "program" are:
1. What process does Volf envision for gaining a sufficient global consensus on these principles to allow them to be enacted in international public and economic life? Or does he believe such consensus already exists, which seems disputable?
2. If there is a sufficient global consensus, what process does Volf envision for dealing with outliers, those instances where political and religious identities have coalesced around violence?
It also seemed to me that the focus of the book shifted from economic to political concerns. Granted, a regime for how different religious influences engage in public life is necessary for economic flourishing, but how differing global religions engage with the global economic marketplace seems to me to need further treatment.
That said, such an undertaking is probably far beyond the scope of a "programmatic essay" of 206 pages and may require the expertise of others. I hope Volf and those he is engaged with will press forward this project in a global context where it seems we are on the razor's edge between great danger and great opportunity.
_____________________________________
Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
May 15, 2016
Volf argues that in a globalized world that economics don't provide overarching meaning for life; and that people need the structure of religion. He acknowledges the link of religion and violence in the past, and present but argues that all religions have elements of peace within their doctrines.
Why I started this book: The title caught my eye and I thought that this would be a great book for a Sunday afternoon.
Why I finished it: As a brief overview it is was great. And I appreciated the historical argument that religion still has a place in the world, and that all world religions have historical precedents of living in (and ruling) a pluralistic society despite being the "true" religion. Granted each religion also has precedents of oppression and persecution.
Why I started this book: The title caught my eye and I thought that this would be a great book for a Sunday afternoon.
Why I finished it: As a brief overview it is was great. And I appreciated the historical argument that religion still has a place in the world, and that all world religions have historical precedents of living in (and ruling) a pluralistic society despite being the "true" religion. Granted each religion also has precedents of oppression and persecution.
May 1, 2016
I don't think I am intellectual enough to give this book a deserving review so I will simply say this. I think Volf puts forth a compelling and reasonable thesis for leaders of world religions to collaborate in infusing the globalization process with a moral undergirding while acknowledging fundamental differences in each religion's vision of flourishing. Ask me for more if you'd like - I treat GoodReads reviews as teasers to give people an indication of whether they'd be interested in reading.
February 21, 2020
6/10
Flourishing, as Volf puts it, is the goodlife, and the goodlife is achieved by a combination of the satisfaction of the physical and spiritual needs.
“Our moral lives should not be subservient to our physical ones.” Fair enough, but we must provide for the physical needs of others if they are to find our spiritual lives compelling. Mirslof gives his perception of the Goodlife, which is as follows, "One does not live by bread alone." The good life is life that does not live only for the physical, but also provides for the spiritual. Globalization fails as it can only provide for the physical. This results in “A Chasm between the transcendent and the mundane.” I disagree with this strongly, though luckily it appears that Volf does as well. The key to ordinary flourishing is transcendent flourishing, they are connected, like stepping stones. If this sounds like Charles Taylor, its because its from Charles Taylor, who Volf references often.
"Seek globalization without marginalization". Ok yeah, but its not as if anyone is all for marginalizing publicly, rather, it’s a potential byproduct of many of our plans. In many ways, globalism would see itself as the antithesis of marginalization, rather than its aid, so I'm uncertain as to what Volf is suggesting.
He then tries to set up a bunch of rules, and that’s where he lost me. It's not that any of them were actually wrong in and of themselves, its just that in my opinion it clearly isn’t helpful to really anyone. I get what he’s doing, in as far as attempting to put up guardrails between religions and globalization, but I can't imagine why he thinks this would be helpful.
Religion and government, when bound together to tightly, tend towards violence. This is clear from a political perspective, but I still appreciate the insight from Volf. I suppose I would clarify the point by saying that when any social power combines with political power, or in other words, when populism takes power, its likely to be a political leviathan of great power. This is of course why we have the separation of church and state, as the combination can be unstoppable.
“In choosing between meaning and pleasure, we always make the wrong choice, the only correct one is both.”
“A sacrament is a carrier of the presence of another.”
Flourishing, as Volf puts it, is the goodlife, and the goodlife is achieved by a combination of the satisfaction of the physical and spiritual needs.
“Our moral lives should not be subservient to our physical ones.” Fair enough, but we must provide for the physical needs of others if they are to find our spiritual lives compelling. Mirslof gives his perception of the Goodlife, which is as follows, "One does not live by bread alone." The good life is life that does not live only for the physical, but also provides for the spiritual. Globalization fails as it can only provide for the physical. This results in “A Chasm between the transcendent and the mundane.” I disagree with this strongly, though luckily it appears that Volf does as well. The key to ordinary flourishing is transcendent flourishing, they are connected, like stepping stones. If this sounds like Charles Taylor, its because its from Charles Taylor, who Volf references often.
"Seek globalization without marginalization". Ok yeah, but its not as if anyone is all for marginalizing publicly, rather, it’s a potential byproduct of many of our plans. In many ways, globalism would see itself as the antithesis of marginalization, rather than its aid, so I'm uncertain as to what Volf is suggesting.
He then tries to set up a bunch of rules, and that’s where he lost me. It's not that any of them were actually wrong in and of themselves, its just that in my opinion it clearly isn’t helpful to really anyone. I get what he’s doing, in as far as attempting to put up guardrails between religions and globalization, but I can't imagine why he thinks this would be helpful.
Religion and government, when bound together to tightly, tend towards violence. This is clear from a political perspective, but I still appreciate the insight from Volf. I suppose I would clarify the point by saying that when any social power combines with political power, or in other words, when populism takes power, its likely to be a political leviathan of great power. This is of course why we have the separation of church and state, as the combination can be unstoppable.
“In choosing between meaning and pleasure, we always make the wrong choice, the only correct one is both.”
“A sacrament is a carrier of the presence of another.”
September 3, 2018
Embedded in this book is a complex view of the value of religious commitment in our world. To begin with, he portrays the world religions as representing a set of possibilities. There's no such thing as a true version of Islam or Buddhism, rather each world religion manifests itself in a variety of ways. Further, each world religion can be expressed in ways that emphasize human flourishing--that is, a belief system that emphasizes a life well lived on this earth. There are also expressions of each world religion that tend toward violence or exclusion. Volf never has to argue that he's found the "true" Islam or Christianity, just that all religions carry a vision of the good life. Volf provides some glimpses of his upbringing in a Pentecostal family in Croatia. He has no need to convince readers that his sect is true, just that it contained a vision of life which gave meaning and value to the life of his family. This "flourishing" becomes a concept that allows religions to have something to contribute to our current global order, in thrall to the process of globalization. Whatever the success of globalization in creating wealth, it's not able, on its own, to set out a vision of the good life. As a result, Volf argues, globalization needs the "flourishing" visions of religious traditions. Granted, there are sometimes short-circuits in the relation of religion and globalization, and in his bullet-point style Volf traces the bad connections. Yet in Volf's view the damage done by religious traditions is dwarfed by the good it brings in supplying masses of people with a vision for the good life. At times that same vision of flourishing will push people to step forward and critique the distribution of wealth in the global system or the neglect of the common good. With the current growth of the segment of the population that identifies as having no religious commitment, this book is a full-throated defense of the value of world religions in our time. My criticism of this book is the overall positive view of globalization, and that's evident in the fact that some of this book was developed while co-teaching a course at Yale with Tony Blair. Collaboration with Blair isn't likely to lead to a thorough critique of the Neoliberal order! The place of religion within a thoroughgoing economic critique of the global order would be another question altogether.
July 8, 2021
As I type this final survey of this book that took me many months to complete despite its accessible length, I'm thinking over and over again about what I've learned.
Volf teaches that we must live between the two mounds of nihilism - a body crushing despair for the world in which we live and move and have our being and a soul crushing need to infuse meaning into a meaningless world devoid of it from religion. As I read this final epilogue, the author painted a painting I'd seen before yet could not appropriately envision. The book is like this, it's revealing a whisper spoken in the wind that I could not identify until he said it clearly.
That is not to say that this book is easy to read - it demands the best of you. Don't read this after lunch.
Other elements that will stick with me include that a religion mustn't abdicate the world stage because it fears globalism. Globalism and religion can track together in some ways, and must seriously separate in others. When we - the religious folk - abandon the field of battle we will lose to the warriors that do stick around. And in case the religious folk forget why they exist and why they matter, he details it on page 81: "For world religious, life lived only on the flat plane of this-worldliness is too caged, too hollow, and too "Light;" to be free, full, and flourishing, life must be lived in relationship to the divine, which gives meaning, orientation, and unique pleasure to all our mundane experiences and endeavors. That's a disputed claim of course. But that's also the claim on which debates between religions and a-religion should center as it is the main claim world religions make, their state raison d'entre." He goes on to say, "In seizing this opportunity, globalization is their ally. It is helping religions free themselves form the false alternatives of either being personal but publicly inconsequential or publicly significant but politically authoritarian."
We have a point, and we live in the world. We can do both. We must.
Excellent book. Superb.
Volf teaches that we must live between the two mounds of nihilism - a body crushing despair for the world in which we live and move and have our being and a soul crushing need to infuse meaning into a meaningless world devoid of it from religion. As I read this final epilogue, the author painted a painting I'd seen before yet could not appropriately envision. The book is like this, it's revealing a whisper spoken in the wind that I could not identify until he said it clearly.
That is not to say that this book is easy to read - it demands the best of you. Don't read this after lunch.
Other elements that will stick with me include that a religion mustn't abdicate the world stage because it fears globalism. Globalism and religion can track together in some ways, and must seriously separate in others. When we - the religious folk - abandon the field of battle we will lose to the warriors that do stick around. And in case the religious folk forget why they exist and why they matter, he details it on page 81: "For world religious, life lived only on the flat plane of this-worldliness is too caged, too hollow, and too "Light;" to be free, full, and flourishing, life must be lived in relationship to the divine, which gives meaning, orientation, and unique pleasure to all our mundane experiences and endeavors. That's a disputed claim of course. But that's also the claim on which debates between religions and a-religion should center as it is the main claim world religions make, their state raison d'entre." He goes on to say, "In seizing this opportunity, globalization is their ally. It is helping religions free themselves form the false alternatives of either being personal but publicly inconsequential or publicly significant but politically authoritarian."
We have a point, and we live in the world. We can do both. We must.
Excellent book. Superb.
July 16, 2017
We need religion in a globalized world, says Volf, because religion points us to a reality that transcends politics and trade. To be sure, religion often motivates and legitimates violence -- but not if religious people keep it independent of political power, focus on its vision of the good life, embrace religious freedom for everyone, and uphold the Golden Rule.
Volf argues that these beliefs and disciplines are inherent in every major world religion, such that religion can drive peace and reconciliation easily as it can incite war. His careful, compassionate discourse makes this book a pleasure to read. I even felt a surge of joy at the end, where he lays out how Christianity (as an example) infuses life with meaning and pleasure beyond physical satisfaction, material gain, and self-power.
Volf argues that these beliefs and disciplines are inherent in every major world religion, such that religion can drive peace and reconciliation easily as it can incite war. His careful, compassionate discourse makes this book a pleasure to read. I even felt a surge of joy at the end, where he lays out how Christianity (as an example) infuses life with meaning and pleasure beyond physical satisfaction, material gain, and self-power.
January 12, 2021
This is a strange book. Volf argues that globalization needs religion and that society/culture should not be threatened by religion. However, I wonder if secular non-religious people would even pay attention to this book, let alone accept religions under their own ideology of inclusion especially when they all have and will continue to use violence. Also most christians, who are theologically inclined, will learn little from this book. It comes across like a book confused about its audience and seems like a book that professor just publishes because they feel the constraints of academia’s motto “publish or perish”. I wonder who will actually benefit from this book?
July 25, 2022
Key idea: religion is the only thing that can prevent world from exploding because it redirects attention away from consumption goods and towards a focus on the transcendent. Majority of the book is about how this view of religion comports with pluralistic democracy (can be religiously exclusivist while being politically pluralist, religion doesn't make you a passive nihilist, religion has established resources for reconciliation, can be religious and respect other religions by respecting person and works differently, highlights key elements of world religions and globalization (Marx))
January 6, 2018
A wonderful exposition of how the major religions of the world who are now bumping up against each other can figure out how they can coexist while at the same time not giving up on their contributions to their beliefs. Religions are being globalized just as business is doing the same. There is a lot to discuss in this book, especially on the subject of relgious groups going to horrible wars against each other. Well worth the read.
September 13, 2022
READ SEP 2022
Another compelling piece from Volf who wrestles with the relationship between religion and politics (yes, two topics we should avoid discussing). Are we pursuing a “life well lived” or a “life lived well” and what is the role or relationship between religious and political institutions in these pursuits? Volf shows how, while these institutions approach the problem differently, and often are at cross-purposes, there is a way they can work together.
Another compelling piece from Volf who wrestles with the relationship between religion and politics (yes, two topics we should avoid discussing). Are we pursuing a “life well lived” or a “life lived well” and what is the role or relationship between religious and political institutions in these pursuits? Volf shows how, while these institutions approach the problem differently, and often are at cross-purposes, there is a way they can work together.
August 2, 2017
I've planned to write a review of this since finishing it early this year.
Great reference book, but lacking depth. Worth getting the hard copy to star some relevant pages for discussions about religion, diversity, and globalization.
Great reference book, but lacking depth. Worth getting the hard copy to star some relevant pages for discussions about religion, diversity, and globalization.
October 30, 2021
Just finished listening to the audio book via my library. Loved it enough to purchase the book and start to read it so I could take notes and interact with the material in a deeper way. When I read more carefully would not be surprised if I switch it to 5-stars.
June 26, 2020
A very very easy read considered that it recognizes Charles Taylor as one of its fundamental resources. Can't wait to use this as material for teaching Philosophy.
November 26, 2022
Religious pluralism is not the enemy.
February 15, 2023
Academic and intelligible.
May 31, 2023
From my particular vantage point I found this book deeply compelling. I know I will return to the discourses on pleasure/meaning and reconciliation.
April 15, 2025
A compelling enough case that religion CAN be a positive influence in a pluralistic world. Not an especially convincing case that it's necessary... or even usually very helpful.
March 19, 2017
Probably like most (wildly) ambitious books, this one is both simultaneously dense and ... incomplete. Volf persuades me completely that globalization promotes a way of life in need of correction. He persuades me that religion serves as a useful correction to the shortcomings of globalization (though, of course, that is not its chief value). And he makes plausible if less fully persuasive cases that (a) religion is sustainable in a robustly globalized world and (b) world religions need not view each other as threats.
January 30, 2016
This is a fascinating book by Volf on globalization and religion. Does religion play a positive role in globalization? Is it possible for multiple religions to contribute for the common good (political pluralism) while holding tight to their religious beliefs (religious exclusivism)? These are the types of questions that Volf takes up in Flourishing. He has written from a strictly Christian perspective in another work (A Public Faith) but here tries to write more broadly by appealing to the worlds major religions – Buddhism, Hinduism, Confucianism, Judaism, Christianity, and Islam (though recognizing other religions as important to the conversation as well).
Early on he makes a strong case that religions are not, by their nature, opposed to globalization, but rather are a major contributing (early) force. For Christians, the “great commission” serves as a great reminder of this. However, the global market is now the primary shaper of globalization. For this reason, religion becomes extremely important in pushing and challenging the “moral character of the market” by it’s vision of the good life, or – human flourishing. Drawing from several sources, he does a great job of portraying the ways in which various religious forces help shape the market for the good.
But can these religions do this together? This is such an important question to ask in our times. Volf’s writings on the topic are more philosophically and sociologically driven than theologically. I had wished for more theology in this book (as in Rabbi Jonathan Sack’s Not In My Name), but it was still very engaging. I felt chapter 3 was wonderfully written. His writings on the “golden rule” and witness, or his ‘rules’ (my term) of respect for dealing with other religions were fantastic. However, I found the fourth chapter less compelling. Here he makes his case (against Popper and Rousseau) that religious exclusivism and political pluralism are not incompatible. He draws practically from the example of Roger Williams (sixteenth-century) and in our times...the "Christian Right.” “Important for my purposes here” writes Volf “is that religious exclusivism of the Christian Right does not prevent it from participating in the democratic process in a way that unquestionably displays the virtues of pluralistic democracy.” But does it remain exclusively ‘Christian’ while doing so? I’m not so sure. What I don’t see Volf doing is engaging religion as it’s own ‘politic.’ Can Christianity, for example, contribute to a pluralistic democracy while believing in the “Politics of Jesus” (to use Yoder’s term). I was unclear as to how this played out. Volf later claims that “the single most significant factor determining whether a religion will be implicated in violence is this: the level of its identification with a political project and its entanglement with the agents striving to realize that project. The more identified a religion is with these, the more likely it will be for even the most peaceful religion to ‘take up the gun’” (p. 189). I agree. Overall, I believe that Volf means (as stated early on in the book) that religions can and should help shape the force and market of globalization with their common beliefs (while not letting go of their differences), but how this actually plays out within politics – and if religions have their own politic – is what I felt needed further clarification.
His final chapter dealing with "Conflict, Violence, and Reconciliation” was – as could be expected – superb (as was his epilogue). Overall the book was quite compelling. I am grateful to the voices which remain strong within their various traditions who yet recognize the importance of writing of our commonality (love of other, for example) in these turbulent times.
Early on he makes a strong case that religions are not, by their nature, opposed to globalization, but rather are a major contributing (early) force. For Christians, the “great commission” serves as a great reminder of this. However, the global market is now the primary shaper of globalization. For this reason, religion becomes extremely important in pushing and challenging the “moral character of the market” by it’s vision of the good life, or – human flourishing. Drawing from several sources, he does a great job of portraying the ways in which various religious forces help shape the market for the good.
But can these religions do this together? This is such an important question to ask in our times. Volf’s writings on the topic are more philosophically and sociologically driven than theologically. I had wished for more theology in this book (as in Rabbi Jonathan Sack’s Not In My Name), but it was still very engaging. I felt chapter 3 was wonderfully written. His writings on the “golden rule” and witness, or his ‘rules’ (my term) of respect for dealing with other religions were fantastic. However, I found the fourth chapter less compelling. Here he makes his case (against Popper and Rousseau) that religious exclusivism and political pluralism are not incompatible. He draws practically from the example of Roger Williams (sixteenth-century) and in our times...the "Christian Right.” “Important for my purposes here” writes Volf “is that religious exclusivism of the Christian Right does not prevent it from participating in the democratic process in a way that unquestionably displays the virtues of pluralistic democracy.” But does it remain exclusively ‘Christian’ while doing so? I’m not so sure. What I don’t see Volf doing is engaging religion as it’s own ‘politic.’ Can Christianity, for example, contribute to a pluralistic democracy while believing in the “Politics of Jesus” (to use Yoder’s term). I was unclear as to how this played out. Volf later claims that “the single most significant factor determining whether a religion will be implicated in violence is this: the level of its identification with a political project and its entanglement with the agents striving to realize that project. The more identified a religion is with these, the more likely it will be for even the most peaceful religion to ‘take up the gun’” (p. 189). I agree. Overall, I believe that Volf means (as stated early on in the book) that religions can and should help shape the force and market of globalization with their common beliefs (while not letting go of their differences), but how this actually plays out within politics – and if religions have their own politic – is what I felt needed further clarification.
His final chapter dealing with "Conflict, Violence, and Reconciliation” was – as could be expected – superb (as was his epilogue). Overall the book was quite compelling. I am grateful to the voices which remain strong within their various traditions who yet recognize the importance of writing of our commonality (love of other, for example) in these turbulent times.
October 16, 2016
I always get something out of Miroslav Volf (theologian at Yale Divinity School and Founder and Director of Yale Center for Faith and Culture). In this book Volf looks at globalization and what religions contribute to a globalized world.
Volf makes a case for how the great world religions can retain their universalistic and exclusivist claims and still support a pluralistic society. He roots this in the fact that all religions teach some version of the golden rule thereby giving equal moral status to all people, which he says should include the equal freedom to for each person to choose his or her basic direction for their lives (religious outlook).
In another book (A PUBLIC FAITH) Volf discusses the difference between thick and thin religiosity, arguing that thick religions do better at resisting misuse by culture and state. Similarly he argues in this book that robust religion contributes to a right way of relating to globalization by resisting its destructive and dehumanizing elements. Transcendent purpose can help work against the deification of material goods and power.
As a Christian I especially appreciated the opening and closing sections where Volf spoke from his Christian faith about how Christians can relate to an increasingly pluralistic and globalized world.
Volf makes a case for how the great world religions can retain their universalistic and exclusivist claims and still support a pluralistic society. He roots this in the fact that all religions teach some version of the golden rule thereby giving equal moral status to all people, which he says should include the equal freedom to for each person to choose his or her basic direction for their lives (religious outlook).
In another book (A PUBLIC FAITH) Volf discusses the difference between thick and thin religiosity, arguing that thick religions do better at resisting misuse by culture and state. Similarly he argues in this book that robust religion contributes to a right way of relating to globalization by resisting its destructive and dehumanizing elements. Transcendent purpose can help work against the deification of material goods and power.
As a Christian I especially appreciated the opening and closing sections where Volf spoke from his Christian faith about how Christians can relate to an increasingly pluralistic and globalized world.
May 23, 2016
Reading Miroslav Volf's work always is productive for me because he asks really important and difficult questions and then attempts to provide answers. In this book, which build upon many of his previous works like Exclusion and Embrace, The End of Memory, and a Public Faith, he asks the question of what does human flourishing look like and what role can religion (not exclusively Christianity) play in promoting human flourishing in a globalized world. There are some really phenomenal insights in the book (particularly in the way in which world religions and they that dependence on political power can influence them in ways that may be contrary to their founders, ideals and religious texts). I found myself wishing that Volf would have unfolded a fuller version of his vision of flourishing pulling from his Christian perspective but that would have probably made the broader statement incorporating the various world religions more difficult.
November 26, 2016
This is a good start to thinking about the intersection of religion and globalization, the relevance of religion in an intellectual environment where it's become a bad word. This doesn't answer all the questions, and I don't agree with Volf on all of his analyses, but I'm glad this book is opening the conversation.
April 21, 2016
This is an important book on the relevance of religion in today's world. We couldn't just diminish the contribution of religion just because of some misuse. If you are pondering what religion could contribute even amidst religions' bad track-records, this is definitely your book.
January 4, 2017
Content was fine, just poorly written. I'm okay with technical writing, but this was just laborious and excessively wordy.
September 21, 2016
Very interesting to hear Volf discuss religious plurality within globalization.
December 30, 2016
In which Volf demonstrates "thick" versus "thin" (a distinction he uses elsewhere) interreligious engagement and why it's vital for the global community. A MUST read.
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