The rise of strident movements of religious nationalism seems to signal a resurgence of religion. But such movements can also be read as the last gasp of religiosity as it succumbs to the inevitability of secular globalization. Which is correct? Has religion revived, or is it in its death throes? Part of the issue is statistical: adherence to religion seems to be on the rise in some parts of the world (Islam in Africa, for instance), though on the decline in others (Christianity in Europe and increasingly in the United States) and under attack in China. But part of the issue is definitional: what is meant by religious adherence—social identity or metaphysical belief? Scholarly attempts to define religion are various, though an interesting new definition is provided by the late sociologist Robert Bellah, who described religion as “alternative reality.” With that definition, one can posit that religiosity is a fundamental part of the creative imagination, a constituent of culture as certain as art or music. The question then becomes not whether religion will survive, but in what way it will survive. The popular religious choice of millennials, “none,” may be consistent with the multicultural religiosity of the old Protestant liberals, a tradition now in decline. Liberal Protestants have not disappeared but have transformed into the bearers of a global morality and spiritual sensibility. Hence we may be witnessing the emergence of new forms of spirituality and ethical community that resonate with the alternative reality of traditional religious experience but that have no name and no organization. But these may become the global religion of the future.

Keane offers a conception of civil society more nuanced and more attractive than leading contenders. But Keane’s conception also leaves certain questions for reexamination. Keane says little about what role his vision of civil society allows for governments. Many may struggle to share Keane’s optimism about the role of digital technology in helping to realize this vision. And one might also question how well the attitude of political hope that Keane urges ultimately serves us.

What is the transformative potential of civil society in the neoliberal era? This essay responds to John Keane’s “Hopes for Civil Society.” While civil society plays an integral role in democratic transition, its role in countries experiencing democratic backsliding or erosion is less clear. In the longstanding liberal democracies today, political party ties to civil society groups have weakened, parties are less differentiated on economic policy, and citizens increasingly turn to mass protest, rather than civic engagement, to express their grievances.

Few authors feature the rare quality of threading their academic prose with clarity, attractiveness, and sophistication. John Keane is one of those authors. The Australian intellectual has produced one of the most innovative works of recent decades in the field of applied political theory, which simultaneously exceeds the dreams of some essayists with philosophical pretensions and the aridity of the majority of writers on comparative politics.