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Extending and building on previous work on the merits of Grace Davie's theory about 'believing without belonging', this paper offers a comparative analysis of changes in the relationships between 'believing' and 'belonging' across countries. In doing so, two renditions of the theory that co-exist in Grace Davie's work are distinguished, i.e., the typically foregrounded version about a de-institutionalization of Christianity and its often unnoticed counterpart about a spiritualization of religion. Societal growth curve modelling is applied to the data of the European Values Study for twenty European countries (1981-2008) to test hypotheses derived from both theories. The findings suggest that the typically foregrounded version of a de-institutionalization of Christianity needs to be rejected, while the typically unnoticed version of a spiritualization of religion is supported by the data.

Paradoxes of Individualization addresses one of the most hotly debated issues in contemporary sociology: whether a process of individualization is liberating selves from society so as to make them the authors of their personal biographies. The book adopts a cultural-sociological approach that firmly rejects such a notion of individualization as naïve. The process is instead conceptualized as an increasing social significance of moral notions of individual liberty, personal authenticity and cultural tolerance, which informs two paradoxes. Firstly, chapters about consumer behavior, computer gaming, new age spirituality and right-wing extremism demonstrate that this individualism entails a new, yet often unacknowledged, form of social control. The second paradox, addressed in chapters about religious, cultural and political conflict, is concerned with the fact that it is precisely individualism's increased social significance that has made it morally and politically contested. Paradoxes of Individualization, will therefore be of interest to scholars and students of cultural sociology, cultural anthropology, political science, and cultural, religious and media studies, and particularly to those with interests in social theory, culture, politics and religion. Dick Houtman is Professor of Cultural Sociology and Religion at theUniversity of Leuven, Belgium. Stef Aupers is Associate Professor of Sociology at the Centre for Rotterdam Cultural Sociology (CROCUS) at Erasmus University Rotterdam, The Netherlands. Willem de Koster is researcher and lecturer at the Centre for Rotterdam Cultural Sociology (CROCUS) at Erasmus University Rotterdam, The Netherlands. Contents: Introduction: the myth of individualization and the dream of individualism; Agony of choice?: the social embeddedness of consumer decisions (with Sebastiaan van Doorn and Jochem Verheul); Beyond the spiritual supermarket: why new age spirituality is less privatized than they say it is; 'Be who you want to be': commodified agency in online computer games; 'Stormfront is like a second home to me': social exclusion of right-wing extremists; Contesting individualism online: Catholic, Protestant and holistic spiritual appropriations of the world wide web (with Ineke Noomen); Two lefts and two rights: class voting and cultural voting in the Netherlands, 2002 (with Peter Achterberg); One nation without God?: post-Christian cultural conflict in the Netherlands, (with Peter Achterberg and Jeroen van der Waal); Secular intolerance in a post-Christian society: the case of Islam in the Netherlands (with Samira van Bohemen and Roy Kemmers); Bibliography; Index.

That relation has long been conceived in antagonistic terms, privileging spirit above matter, belief above ritual and objects, meaning above form, and \"inward\" contemplation above \"outward\" action. After all, wasn't the opposition between spirituality and materiality the defining characteristic of religion, understood as geared to a transcendental beyond that was immaterial by definition? Grounded in the rise of religion as a modern category, with Protestantism as its main exponent, this conceptualization devalues religious things as lacking serious empirical, let alone theoretical, interest. The resurgence of public religion in our time has exposed the limitations of this attitude.Taking materiality seriously, this volume uses as a starting point the insight that religion necessarily requires some kind of incarnation, through which the beyond to which it refers becomes accessible. Conjoining rather than separating spirit and matter, incarnation (whether understood as \"the world becoming flesh\" or in a broader sense) places at center stage the question of how the realm of the transcendental, spiritual, or invisible is rendered tangible in the world.How do things matter in religious discourse and practice? How are we to account for the value or devaluation, the appraisal or contestation, of things within particular religious perspectives? How are we to rematerialize our scholarly approaches to religion? These are the key questions addressed by this multidisciplinary volume. Focusing on different kinds of things that matter for religion, including sacred artifacts, images, bodily fluids, sites, and electronic media, it offers a wide-ranging set of multidisciplinary studies that combine detailed analysis and critical reflection.

Research from the Netherlands has pointed out that the increased popularity of New Age since the 1960s by no means compensates for the dramatic decline of the Christian churches. From a theoretical point of view, however, it is more important to study why those remarkably divergent developments have occurred in the first place. This article does this by analyzing survey data collected among the Dutch population at large in 1998, focusing on a comparison of the young and the elderly. It is concluded, first, that there are no indications that the decline of the Christian tradition has been caused by a process of rationalization. Second, the decline of the Christian tradition and the growth of nonreligiosity as well as New Age are caused by increased levels of moral individualism (individualization). Implications for the sociological analysis of cultural and religious change are discussed.

Representatives of rightist-conservative political groups have denounced the Dutch policy of administrative tolerance ('gedoogbeleid') as a left-libertarian excess. On the basis of a representative survey among the Dutch population (N = 1,892), we demonstrate, however, that such resistance is not typically 'rightist' or 'conservative'. Even though conservatives are more likely to oppose administrative tolerance as a general policy type, this is merely because they associate it with the toleration of illegal activities by marginal individuals. Whereas they do oppose the latter more than political progressives do, the latter are, for their part, more critical than conservatives about the toleration of illegal activities by official agencies.

The literature about secularization proposes two distinct explanations of anti-Muslim sentiment in secularized societies. The first theory understands it in terms of religious competition between Muslims and the remaining minority of orthodox Protestants; the second understands it as resulting from value conflicts between Muslims and the nonreligious majority. The two theories are tested by means of a multilevel analysis of the European Values Study 2008. Our findings indicate that, although more secularized countries are on average more tolerant towards Muslims and Islam, strongest anti-Muslim attitudes are nonetheless found among the nonreligious in these countries.

For over a century, scholars and practitioners have assumed rehabilitation stands as the progressive opposite of repression. Elaborating on previous warnings and anomalous findings, a representative survey of the Dutch population (N = 1,892) points out that this received view is flawed. When measured separately, no significant correlation exists between support for rehabilitation and support for repression, rehabilitation is equally popular among the constituencies of conservative and progressive political parties, and no negative relationship exists between rehabilitation and authoritarianism. Decriminalization rather than rehabilitation proves to constitute the progressive converse of repression. By way of conclusion, we discuss the remarkable persistence of the received view reassessed in this paper, even in the face of convincing earlier contradictory evidence.

Imprisonment rates are presumed to have risen in the West, and it is argued by certain social scientists that this can be explained by a comprehensive process of economic neo-liberalization. In this paper, we develop an alternative explanation, focusing on the rise of a 'new political culture'. Longitudinal cross-national analyses are performed to test the tenability of these theories. First, it is demonstrated that some countries have been witnessing a trend of penalization, but that there is no overall trend. Second, economic explanations for variations in imprisonment rates prove to be untenable. Third, it is shown that a new-rightist demand for social order, which is not found to be inspired by economic neo-liberalization, provides a better explanation. This leads to the conclusion that high incarceration rates can be understood as being part of a right-authoritarian politico-cultural complex.

This article tests two contrasting hypotheses about changes in the electoral relevance of moral traditionalism–progressiveness, which pertains to attitudes toward matters of procreation, sexuality, and family and gender roles. While the “cultural turn” literature expects the electoral relevance of moral traditionalism to increase over time alongside that of all other cultural issues, studies inspired by secularization theory rather predict a decrease in its relevance—due to religious decline. Analyzing the data from the European Values Study (1981–2017) for 20 West European countries, we find empirical evidence for a decrease and no indication of an increase in the electoral relevance of moral traditionalism. Religious decline weakened the effect of moral traditionalism on religious and conservative voting over time due to the most traditionalist voters shifting away from these parties. Our findings, therefore, highlight the need to differentiate between different types of cultural motives behind voting choice in Western Europe.

This article uses data from the World Values Survey to study the spread of post-Christian spirituality (\"New Age\") in 14 Western countries (1981-2000, N = 61,352). It demonstrates that this type of spirituality, characterized by a sacralization of the self has become more widespread during the period 1981-2000 in most of these countries. It has advancedfarthest in France, Great Britain, the Netherlands, and Sweden. This spiritual turn proves a byproduct of the decline of traditional moral values and hence driven by cohort replacement. Spirituality's popularity among the well educated also emerges from the latter's low levels of traditionalism. These findings confirm the theory of detraditionalization, according to which a weakening of the grip of tradition on individual selves stimulates a spiritual turn to the deeper layers of the self