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From Publishers Weekly

Some readers will see pessimism where others see sober appraisal in Gray's antiutopian argument that we must reconcile ourselves to a world of multiple truths and incompatible freedoms, where there is no overarching meaning and human values and desires can never be fully harmonized. The views that history progresses toward perfection and the millenarian faith in human salvation—both rooted in abiding Christian myths—are as tenacious as they have proven destructive, the renowned British political theorist and critic argues. Building succinctly on arguments developed in his previous work (including Two Faces of Liberalism and Al Qaeda and What It Means to Be Modern), Gray traces the course of apocalyptic-utopian politics from early Christianity through its secular variant in the Enlightenment and into modern political thought from Marx to Francis Fukuyama, the French Revolution to radical Islamism. Centrally, he assails the contemporary American right (and staunch neoconservative fellow traveler Tony Blair), which after 9/11 advanced into the mainstream the utopianism previously confined to the extreme right and left. His eloquent and illuminating attack also challenges a notion common to the liberal establishment: that history moves inexorably toward the universal application of U.S.-style liberal democracy. He calls it a delusional article of faith that, like the utopian variants before it, easily justifies violence in the name of a greater destiny. (Oct.)
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"Modern politics is a chapter in the history of religion," Gray, a British philosopher, insists in this outspoken attack on utopianism and the "faith-based violence" it has inspired. History, Gray writes, offers no new dawns or sharp breaks, and, from the French Revolution to the war on terror, he is as critical of the humanist belief in progress as of the "belligerent optimism" of neoconservatives. Sketching the roots of utopianism, he emphasizes the similarities between seemingly disparate movements: radical Islam, he suggests, might best be thought of as "Islamo-Jacobinism." Taking the Iraq war as an object lesson, he argues for an acknowledgment that the "local pieties of Atlantic democracy" are not the only way to govern. Gray’s writing has a bracing clarity, but he tries to fit too much into his model of utopianism with too little argument.
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