这部纪录片系列检视基本教义派的耶稣基督后期圣徒教会领袖沃伦·杰夫斯如何崛起，以及他犯下的惊天刑案。

Judith Stacey has added a new preface to her classic study of how the traditional nuclear family has been supplanted by a variety of new relationships that are not defined by blood ties and traditional gender roles.

In 1954 Leon Festinger, a brilliant young experimental social psychologist in the process of outlining a new theory of human behavior - the theory of cognitive dissonance - and his colleagues infiltrated a cult who believed the end of the world was only months away. How would these people feel when their prophecy remained unfulfilled? Would they admit the error of their prediction, or would they readjust their reality to make sense of the new circumstances?

"We've all experienced the futility of trying to change a strong conviction, especially if the convinced person has some investment in his belief. We're familiar with the variety of ingenious defenses with which people protect their convictions, managing to keep them unscathed thru the most devastating attacks. But human resourcefulness goes beyond simply protecting a belief. Suppose an individual believes something with a whole heart; suppose further a commitment to this belief, suppose irrevocable actions have been taken because of it; finally, suppose evidence, unequivocal and undeniable evidence, that the belief is wrong: what will happen? The individual will frequently emerge, not only unshaken, but even more convinced of the truth of such beliefs than ever before. Indeed, s/he may even show a new fervor about convincing and converting others to this view. How and why does such a response to contradictory evidence come about? This is the question on which this book focuses. We hope that, by the end of the volume, we will have provided an adequate answer to the question, an answer documented by data."

When Prophecy Fails is a classic text in social psychology authored by L. Festinger, H. Riecken and S. Schachter. It chronicles the experience of a UFO cult that believed the end of the world was at hand. In effect, it's a sociopsychological study of a modern group that predicted the destruction of the world & the adjustments made when the prediction failed to materialize.

"The authors have done something as laudable as it is unusual for social psychologists. They espied a fleeting social movement important to a line of research they were interested in and took after it. They recruited a team of observers, joined the movement & watched it from within under great difficulties until its crisis came and went. Their report is of interest as much for the method as for the substance."--Everett C. Hughes, The American Journal of Sociology.

Like many people in America and around the world, Talal Asad experienced the events of September 11, 2001, largely through the media and the emotional response of others. For many non-Muslims, "the suicide bomber" quickly became the icon of "an Islamic culture of death"& mdash;a conceptual leap that struck Asad as problematic. Is there a "religiously-motivated terrorism?" If so, how does it differ from other cruelties? What makes its motivation "religious"? Where does it stand in relation to other forms of collective violence?Drawing on his extensive scholarship in the study of secular and religious traditions as well as his understanding of social, political, and anthropological theory and research, Asad questions Western assumptions regarding death and killing. He scrutinizes the idea of a "clash of civilizations," the claim that "Islamic jihadism" is the essence of modern terror, and the arguments put forward by liberals to justify war in our time. He critically engages with a range of explanations of suicide terrorism, exploring many writers' preoccupation with the motives of perpetrators. In conclusion, Asad examines our emotional response to suicide (including suicide terrorism) and the horror it invokes.On Suicide Bombingis an original and provocative analysis critiquing the work of intellectuals from both the left and the right. Though fighting evil is an old concept, it has found new and disturbing expressions in our contemporary "war on terror." For Asad, it is critical that we remain aware of the forces shaping the discourse surrounding this mode of violence, and by questioning our assumptions about morally good and morally evil ways of killing, he illuminates the fragile contradictions that are a part of our modern subjectivity.

This important contribution to the sociology of religion provides an analysis that clarifies the often ironic interaction between religion and society.Berger is noted for his concise and lucid style.

12岁的少年布兰登（伊万·麦克奎尔 Evan McGuire 配音）跟他的叔叔艾伯特·塞拉奇（布莱丹·格里森 Brendan Gleeson 配音）住在爱尔兰凯尔斯坚固如堡垒的修道院里，身为修道院院长的塞拉奇，每天都要带领布莱登和其他的修道士维修和加固修道院外围的围墙，以抵抗北欧海盗的袭击。布兰登每天都过着循规蹈矩的生活，叔叔总是严厉警告他不准离开修道院。直到一位传奇画师艾丹（米奇·拉里 Mick Lally 配音）的到来，他所在的修道院被海盗夷为平地，因此来这避难了。艾丹同时也带着自己尚未完成的绘本——《凯尔经》。艾丹发现了布莱登在绘画方面的才华，他告诉布兰登知识可以化黑暗为光明，他开始要求布兰登和他一起完成这部巨作。为了完成《凯尔经》，布兰登不得不违反叔叔的命令走出修道院的围墙，到树林中寻找做墨水的浆果，他们能成功吗……《凯尔经》是爱尔兰历史上经典的基督教插图手抄本。

康德（1724—1804），德国古典哲学家，本书集中体现了他的宗教思想。本书可以说是康德三大批判理论的进一步扩展，从理性限度的角度探讨了人类生活中重要的宗教现象。康德一方面极力倡导理性的最高权威，坚持用理性及其需要来衡量一切；另一方面，他又意识到理性自身的不足，意识到宗教信仰和教会在社会生活中的作用。康德在本书中认为，只是道德要实现至善理念，才导致对至善的全能者的需要，但这种看法也敞开了宗教的道路。也就是说，康德并不排除真正的信仰，只是这些信仰不能被纳入理性准则的范围，而信仰的基本行为则是在理性准则内的。

“暴食”、“贪婪”、“懒惰”、“嫉妒”、“骄傲”、“淫欲”、“愤怒”，这是天主教教义所指的人性七宗罪。城市中发生的连坏杀人案，死者恰好都是犯有这些教义的人。凶手故弄玄虚的作案手法，令资深冷静的警员沙摩塞（摩根•弗里曼 Morgan Freeman 饰）和血气方刚的新扎警员米尔斯（布拉德•皮特 Brad Pitt 饰）都陷入了破案的谜团中。他们去图书馆研读但丁的《神曲》，企图从人间地狱的描绘中找到线索，最后从宗教文学哲学的世界中找到了凶手作案计划和手段的蛛丝马迹。凶手前来投案自首，这令众人都松了一口气，以为案件就此结束，怎料还是逃不出七宗罪的杀人逻辑，这次凶手瞄准的目标，是那个犯了“愤怒”罪的人……

“聚焦”是波士顿环球报的一个专栏，罗比·罗宾森（迈克尔·基顿饰）是"聚焦"栏目的编辑，栏目拥有一个独立的调查小组，组员包括萨夏·菲弗（瑞秋·麦克亚当斯饰），迈克尔（马克·鲁弗洛饰），马特·卡罗尔（布莱恩·达西·詹姆斯饰）。当马蒂·巴伦（列维·施瑞博尔饰）接替了环球报的总编辑一职，他开始指派罗宾森和他的团队，紧跟一桩被雪藏已久的案件，一个天主教牧师性骚扰教区里的孩子。虽然最开始他们以为这只是个小任务，但很快他们就发现，其背后还隐藏一系列事件，涉及了上百名受害者，而教会已经私下赔偿了受害者，并派人掩盖了这些罪行。随着调查的越发深入，他们发现这一阴谋的更多证据，不仅仅是神职人员，就在波士顿以外，甚至全世界，都在上演着这种暴行。罗宾森和他的团队遭遇到了当地官员们的掣肘。教会内的，教会外的势力都在向他们施压，想让他们放弃这个案件。

故事发生在一间大超市之中，在陈列在此的商品间，流传着一个古老的传说，某一日，那位名为“顾客”的上帝会现身此处，把你带回家，从此你将登上人生的巅峰，享受无上的荣光。香肠弗兰克（塞斯·罗根 Seth Rogen 配音）和他的女友热狗面包布兰达（克里斯汀·韦格 Kristen Wiig 配音）最大的愿望，就是能被同一位顾客买回家，这样方可以过上向往已久的“合体”生活。
然而，一瓶曾经被顾客买走之后又被退回超市的蜂蜜芥末（丹尼·麦克布耐德 Danny McBride 配音）却道出了事件的真相，那就是，根本不存在什么上帝，也并没有天堂，等待着它们的，有的只有残忍的生吞活剥，骨肉分离。为了验证蜂蜜芥末的话，弗兰克找到了神秘的龙舌兰酒（比尔·哈德尔 Bill Hader 配音），与此同时，因为意外而跌落货架滚至别处的布兰达亦和同样遭遇的贝果萨米（爱德华·诺顿 Edward Norton 配音）、亚美尼亚薄饼拉瓦西（大卫·克鲁霍尔特兹 David Krumholtz 配音）一起，寻找回家的路。

双胞胎姐弟珍妮（梅丽莎·德索蒙斯-波林 Mélissa Désormeaux-Poulin饰）跟西蒙（马克西姆·高德特 Maxim Gaudette饰）收到过世的母亲娜瓦尔（卢布娜·阿扎宝 Lubna Azabal饰）的遗嘱，可当宣读完内容之后，两姐弟却一时难以接受这样的遗嘱：一份是写给他们从未蒙面的父亲；一份是写给她的第三个孩子——他们更是不知道这个哥哥的存在。影片巧妙的游走在两个不同的时空：母亲终其一生苦苦寻觅自己的长子；姐弟遵循母亲的遗嘱前往中东寻找他们的父亲与兄长。可越是穷其究竟，他们面对的越是理不清的头绪跟令人震惊的真相。
本片改编自加拿大著名法语作家瓦基迪·穆阿瓦德的同名剧作。导演丹尼斯·维伦纽瓦荣获第83届奥斯卡金像奖最佳外语片提名。

司机金巴在路上撞死了一只羊，决意超度此羊；杀手金巴即将找到杀父仇人，准备报仇雪恨。阴差阳错，杀手金巴搭上了司机金巴的卡车。于是，两个叫金巴的男人的命运便神秘地联系在了一起，一段惊心动魄的旅程开始……

约翰·康斯坦丁（基努·里维斯饰）是个长得英俊潇洒，还有点超能力的侦探。听起来不怎么样，可实际上他的超能力可不是一般的--能够在天堂与地狱间任意游走的他顶多算是个介于神鬼之间的人形生物。 虽然天生能识别混在人类中的半魔半仙，平时工作也就有了着落--周游世界、调查各地发生的神秘事件，不过这个让人琢磨不透的男人实际上却从小为这种超能力所苦。算是以驱魔为生的康斯坦丁可是已经对人生毫无幻想了，整个一愤世嫉俗的青年。 日子就这么一天天过着，直到女警官安吉拉（蕾切尔·威兹饰）的出现。安吉拉完全是个不信鬼神的主，不过孪生妹妹十分蹊跷的死亡却让她手足无措。虽说不信邪，可为了调查明白妹妹的死因，安吉拉不得不向康斯坦丁这个行走在善恶边缘的古怪家伙求助。诡异的地狱之旅开始了，说不定他们顺便还能拯救拯救人类呢！

贾古（安努舒卡·莎玛 Anushka Sharma 饰）意外邂逅了名为萨弗拉兹（苏翔特·辛·拉哈普特 Sushant Singh Rajput 饰）的男子，趣味相投的两人很快走到了一起。然而，萨弗拉兹是巴基斯坦人，他的国籍和信仰令这段恋情遭到了贾古家人的极力反对。不仅如此，贾古父亲信仰的教主塔帕斯维（沙鲁巴·舒克拉 Saurabh Shukla 饰）更是预言萨弗拉兹注定要欺骗和抛弃贾古。为了证明预言的荒谬，贾古决定同萨弗拉兹闪婚，然而，婚礼当天，贾古等到的却是一封分手信。
心碎的贾古回到了家乡，成为了一名记者。一次偶然中，贾古遇见了名为PK（阿米尔·汗 Aamir Khan 饰）的男子，让贾古感到惊讶的是，PK竟然声称自己是一名外星人，因为宇宙飞船的钥匙被人抢走，所以流落至地球。刚开始，贾古以为PK在胡言乱语，不过，之后发生的种种令贾古开始相信PK所言，贾古甚至决定帮助PK寻找返回他的星球的方法。

《圣经》作为西方文明的源头之一，在近两千年的历史中，被言说，被考证，被阐释，被编码、解码……形成了一个巨大的话语空间。 作为东方人，要想真正融入全球化的浪潮，真正理解作为资本主义发展动力的新教伦理，《圣经》可能都是一块敲门砖。而要真正理解它，在本书的作者冯象看来，故事新编可能不失为一种有益的方法。本书是作者在译注《圣经旧约/摩西五经》时，利用所谓的“下脚料”写就的。上编20篇，讲了《创世记》中的20个故事。比如：上帝创造天地、亚当和夏娃、该隐杀弟、挪亚方舟、亚伯拉罕、犹大等等的故事。 把故事讲得精彩，把旧故事讲出新东西来，在我看来，是一种很大的文学才能。这之前，在我所读过的新编故事中，值得推崇的只有鲁迅。本书的作者冯象为哈佛客座教授，知识渊博，学贯中西，兼有深厚的写作功夫，把另一传统中的故事拿来新编，其对另一种文化的深刻理解与领会，再加驾轻就熟的文字，堪称当代中文写作的经典。