On the former Taylor cites among others the work of Steve Bruce, including Religion in the Modern World (Oxford: Oxford University Press, 1996); on the latter see Hent DeVries and Lawrence E. Sullivan, eds. Political Theologies: Public Religions in a Post-Secular World (New York: Fordham University Press, 2006).
2.
The force of this set of guiding assumptions is confirmed near the end of the book when Taylor asserts that "in our religious lives we are responding to a transcendent reality. We all have some sense of this, which emerges in our identifying and recognizing some mode of what I have called fullness, and seeking to attain it. Modes of fullness recognized by exclusive humanisms, and others that remain within the immanent frame, are therefore responding to transcendent reality, but misrecognizing it. They are shutting out crucial features of it" (p. 768).
3.
William E. Connolly, Why I Am Not a Secularist (Minneapolis: University of Minnesota Press, 1999), p. 41.
4.
Zachary Lockman, Contending Visions of the Middle East: The History and Politics of Orientalism (Cambridge, UK: Cambridge University Press, 2004), p. 62.
5.
Elizabeth Shakman Hurd, The Politics of Secularism in International Relations ( Princeton, NJ: Princeton University Press, 2008), chap. 3.
6.
Peter van der Veer, Imperial Encounters: Religion and Modernity in India and Britain ( Princeton, NJ: Princeton University Press , 2001); Dipesh Chakrabarty, Provincializing Europe ( Princeton, NJ: Princeton University Press, 2000, 2007); Tomoko Masuzawa, The Invention of World Religions: Or, How European Universalism Was Preserved in the Language of Pluralism (Chicago: University of Chicago Press, 2005).
