In Conversation: An OUP Podcast

Twenty-first century life is increasingly governed by artificial intelligence (AI) technologies such as machine learning, big data analysis, facial recognition, and robotics. For decades, an ideology of apocalyptic progress and cosmic transformation has accompanied the advancement of AI in the United States; that vision is intimately connected to transhumanism, the idea that humanity can transcend its limits, even mortality, using technology. By describing the arrival and reconfiguration of transhumanist ideas in India, Robert M. Geraci's book Futures of Artificial Intelligence: Perspectives from India and the U.S. (Oxford UP, 2021) reveals how the nexus of religion and technology contributes to public life and our modern self-understanding while suggesting that the apocalyptic approach to AI should be tempered by other visions.Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com.

Conventional wisdom holds that tradition and history meant little to nineteenth-century American Protestants, who relied on common sense and "the Bible alone." The Old Faith in a New Nation: American Protestants and the Christian Past (Oxford UP, 2023) challenges this portrayal by recovering evangelical engagement with the Christian past. Even when they appeared to be most scornful toward tradition, most optimistic and forward-looking, and most confident in their grasp of the Bible, evangelicals found themselves returning, time and again, to Christian history. They studied religious historiography, reinterpreted the history of the church, and argued over its implications for the present. Between the Revolution and the Civil War, American Protestants were deeply interested in the meaning of the Christian past. Paul J. Gutacker draws from hundreds of print sources-sermons, books, speeches, legal arguments, political petitions, and more-to show how ordinary educated Americans remembered and used Christian history.Lane Davis is an Instructor of Religion at Huntingdon College. Find him on Twitter @TheeLaneDavis

Anthropological theory can radically transform our understanding of human experience and offer theologians an introduction to the interdisciplinary nature between anthropology and Christianity. Both sociocultural anthropology and theology have made fundamental contributions to our understanding of human experience and the place of humanity in the world. But can these two disciplines, despite the radical differences that separate them, work together to transform their thinking on these topics? In Theology and the Anthropology of Christian Life (Oxford UP, 2020), Joel Robbins argues that they can. To make this point, he draws on key theological discussions of atonement, eschatology, interruption, passivity, and judgement to rethink important anthropological debates about such topics as ethical life, radical change, the ways people live in time, agency, gift-giving, and the nature of humanity. The result is both a major reconsideration of important aspects of anthropological theory through theological categories and a series of careful readings of influential theologians such as Moltmann, Pannenberg, Jüngel, and Dalferth informed by rich ethnographic accounts of the lives of Christians from around the world.In conclusion, Robbins draws on contemporary secularism discussions to interrogate anthropology's secular foundations and suggests that the differences between anthropology and theology surrounding this topic can provide a foundation for transformative dialogue between them rather than being an obstacle to it.Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion’ at North-Eastern Hill University, Shillong: India.

What does it mean to be a meritocracy? Ask an ordinary person, and they would likely say it means promoting the best and brightest in today’s society based on merit. But that simple explanation belies many thorny questions. What is merit? How do we measure talent? How does equality come into play? And how do we ensure that meritocracies don’t degenerate into the same old privileged systems they strived to replace?Tarun Khanna and Michael Szonyi write in their edited volume Making Meritocracy: Lessons from China and India, from Antiquity to the Present (Oxford UP, 2022) that “Few public policy issues generate as much analysis or rouse as much emotion as the question of how to make society more meritocratic,” Tarun, Michael, and their fellow contributors try to define, study, and interrogate the idea of meritocracy with reference to two countries in particular: India, and China.In this interview, Tarun, Michael and I talk about meritocracy, why they chose Asia as their focus, and why it’s important to understand how this idea is implemented in practice.Tarun Khanna is the Jorge Paulo Lemann Professor at Harvard Business School and the first director of Harvard's Lakshmi Mittal and Family South Asia Institute. Michael Szonyi is Frank Wu Professor of Chinese History and former Director of the Fairbank Center for Chinese Studies at Harvard University.(A quick editorial note! Tarun unfortunately had to leave slightly early in our interview, meaning he’s not present in the outro!)You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Making Meritocracy. Follow on Twitter at @BookReviewsAsia.Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at@nickrigordon.

In this interview, she discusses her book, Race, Politics, and Irish America: A Gothic History (Oxford UP, 2023), which inserts successive Irish-American identities--forcibly transported Irish, Scots-Irish, and post-Famine Irish--into American histories and representations of race.Figures from the Scots-Irish Andrew Jackson to the Caribbean-Irish Rihanna, as well as literature, film, caricature, and beauty discourse, convey how the Irish racially transformed multiple times: in the slave-holding Caribbean, on America's frontiers and antebellum plantations, and along its eastern seaboard. This cultural history of race and centuries of Irishness in the Americas examines the forcibly transported Irish, the eighteenth-century Presbyterian Ulster-Scots, and post-1845 Famine immigrants. Their racial transformations are indicated by the designations they acquired in the Americas: 'Redlegs,' 'Scots-Irish,' and 'black Irish.' In literature by Fitzgerald, O'Neill, Mitchell, Glasgow, and Yerby (an African-American author of Scots-Irish heritage), the Irish are both colluders and victims within America's racial structure. Depictions range from Irish encounters with Native and African Americans to competition within America's immigrant hierarchy between 'Saxon' Scots-Irish and 'Celtic' Irish Catholic. Irish-connected presidents feature, but attention to queer and multiracial authors, public women, beauty professionals, and performers complicates the 'Irish whitening' narrative. Thus, 'Irish Princess' Grace Kelly's globally-broadcast ascent to royalty paves the way for 'America's royals,' the Kennedys. The presidencies of the Scots-Irish Jackson and Catholic-Irish Kennedy signalled their respective cohorts' assimilation. Since Gothic literature particularly expresses the complicity that attaining power ('whiteness') entails, subgenres named 'Scots-Irish Gothic' and 'Kennedy Gothic' are identified: in Gothic by Brown, Poe, James, Faulkner, and Welty, the violence of the colonial Irish motherland is visited upon marginalized Americans, including, sometimes, other Irish groupings. History is Gothic in Irish-American narrative because the undead Irish past replays within America's contexts of race.Aidan Beatty is a historian at the Frederick Honors College of the University of Pittsburgh

James Joyce's Ulysses is filled with all sorts of references that can get in the way of many of its readers. Annotations to James Joyce's Ulysses (Oxford UP, 2022), with over 12,000 individual annotations (and more than double the word count of Ulysses itself), explains these references and allusions in a clear and compact manner and is designed to be accessible to novices and scholars alike.The annotations cover the full range of information referenced in Ulysses: a vast array of literary allusions, such as Shakespeare, Aristotle, Dante, Aquinas, slang from various eras and areas, foreign language words and phrases, Hiberno-English expressions, Catholic ritual and theology, Irish histories, Theosophy, Freemasonry, cricket, astronomy, fashion, boxing, heraldry, the symbolism of tattoos, horse racing, advertising slogans, nursery rhymes, superstitions, music-hall songs, references to Dublin topography precise enough for a city directory, and much more besides.The annotations reflect the latest scholarship and have been thoroughly reviewed by an international team of experts. They are designed to be accessible to first-time readers and college students and will also serve as a resource for Joycean specialists. The volume includes contemporaneous maps of Dublin to illustrate the cityscape's relevance to Joyce's novel. Unlike previous volumes of annotations, almost every note includes documentation about sources.Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel. Twitter.

What human qualities are needed to make scientific discoveries, and which to make great art? Many would point to 'imagination' and 'creativity' in the second case but not the first. Tom McLeish's The Poetry and Music of Science: Comparing Creativity in Science and Art (Oxford UP, 2021) challenges the assumption that doing science is in any sense less creative than art, music or fictional writing and poetry, and treads a historical and contemporary path through common territories of the creative process. The methodological process called the 'scientific method' tells us how to test ideas when we have had them, but not how to arrive at hypotheses in the first place. Hearing the stories that scientists and artists tell about their projects reveals commonalities: the desire for a goal, the experience of frustration and failure, the incubation of the problem, moments of sudden insight, and the experience of the beautiful or sublime.Selected themes weave the practice of science and art together: visual thinking and metaphor, the transcendence of music and mathematics, the contemporary rise of the English novel and experimental science, and the role of aesthetics and desire in the creative process. Artists and scientists make salient comparisons: Defoe and Boyle; Emmerson and Humboldt, Monet and Einstein, Schumann and Hadamard. The book draws on medieval philosophy at many points as the product of the last age that spent time in inner contemplation of the mystery of how something is mentally brought out from nothing. Taking the phenomenon of the rainbow as an example, the principles of creativity within constraint point to the scientific imagination as a parallel of poetry.Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel. Twitter.

Can the study of religion be justified? Scholarship in religion, especially work in "theory and method," is preoccupied with matters of research procedure and thus inarticulate about the goals that motivate scholarship in the field. For that reason, the field suffers from a crisis of rationale. Richard B. Miller identifies six prevailing methodologies in the field, and then offers an alternative framework for thinking about the purposes of the discipline. Shadowing these various methodologies, he notes, is a Weberian scientific ideal for studying religion, one that aspires to value-neutrality. This ideal fortifies a "regime of truth" that undercuts efforts to think normatively and teleologically about the field's purpose and value. Miller's alternative framework, Critical Humanism, theorizes about the ends rather than the means of humanistic scholarship.Why Study Religion? (Oxford UP, 2021) offers an account of humanistic inquiry that is held together by four values: Post-critical Reasoning, Social Criticism, Cross-cultural Fluency, and Environmental Responsibility. Ordered to such purposes, Miller argues, scholars of religion can relax their commitment to matters of methodological procedure and advocate for the value of studying religion. The future of religious studies will depend on how well it can articulate its goals as a basis for motivating scholarship in the field.David Gottlieb is the Director of Jewish Studies at the Spertus Institute for Jewish Learning and Leadership in Chicago. He is the author of Second Slayings: The Binding of Isaac and the Formation of Jewish Memory (Gorgias Press, 2019).

In Feminist Transformations and Domestic Violence Activism in Divided Berlin, 1968-2002 (Oxford University Press, 2022), Jane Freeland traces the development of the shelter movement in East and West Germany. In the 1970s, feminist activists exposed the harmful gender norms and lack of legal protections that left women vulnerable to abuse in the home. Their efforts led to the founding of the first women’s shelter in West Berlin in 1976 and a broadly successful campaign that changed legal and social attitudes toward domestic abuse. Situating domestic violence activism within a broader history of feminism in post-war Germany, the book traces the evolution of this movement both across political division and reunification and from grassroots campaign to established, professionalized social service. It links histories of feminism in East and West Germany and challenges historiographies of reunification that focus on feminist failures. Feminist Transformations reflects on the tensions between the activists who founded the shelter movement and the media and bureaucratic institutions that helped build popular and political support, with important consequences for the trajectory of German feminism up to today.Rebecca Turkington is a PhD Candidate in History at Cambridge University studying transnational women’s networks.

Why some of Asia’s authoritarian regimes have democratized as they have grown richer—and why others haven’t Over the past century, Asia has been transformed by rapid economic growth, industrialization, and urbanization—a spectacular record of development that has turned one of the world’s poorest regions into one of its richest. Yet Asia’s record of democratization has been much more uneven, despite the global correlation between development and democracy. Why have some Asian countries become more democratic as they have grown richer, while others—most notably China—haven’t? In From Development to Democracy: The Transformations of Modern Asia (Princeton University Press, 2022),' Dan Slater and Joseph Wong offer a sweeping and original answer to this crucial question. Slater and Wong demonstrate that Asia defies the conventional expectation that authoritarian regimes concede democratization only as a last resort, during times of weakness. Instead, Asian dictators have pursued democratic reforms as a proactive strategy to revitalize their power from a position of strength. Of central importance is whether authoritarians are confident of victory and stability. In Japan, South Korea, and Taiwan these factors fostered democracy through strength, while democratic experiments in Indonesia, Thailand, and Myanmar were less successful and more reversible. At the same time, resistance to democratic reforms has proven intractable in Singapore, Malaysia, Hong Kong, China, Vietnam, and Cambodia. Reconsidering China’s 1989 crackdown, Slater and Wong argue that it was the action of a regime too weak to concede, not too strong to fail, and they explain why China can allow democracy without inviting instability. The result is a comprehensive regional history that offers important new insights about when and how democratic transitions happen—and what the future of Asia might be.Javier Mejia is an economist teaching at Stanford University, whose work focuses on the intersection between social networks and economic history. His interests extend to topics on entrepreneurship and political economy with a geographical specialty in Latin America and the Middle East. He received a Ph.D. in Economics from Los Andes University. He has been a Postdoctoral Associate and Lecturer at New York University--Abu Dhabi and a Visiting Scholar at the University of Bordeaux. He is a regular contributor to different news outlets. Currently, he is Forbes Magazine op-ed columnist.