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Cover -- Endorsements -- Half Title -- Series -- Title -- Copyright -- Contents -- Alternate Table of Contents (by Tradition or Theorist) -- Preface -- Acknowledgments -- Section I Emergence Through Convergence: The Puzzles of Social Order -- Introductory Essay: The Virus That Changed Our World -- Classical Connections: Emile Durkheim -- 1. The Rules of Sociological Method -- 2. The Division of Labour in Society -- 3. Suicide -- 4. The Elementary Forms of Religious Life -- Contemporary Extensions: Social Order Re-Wired -- 5. Studies in Ethnomethodology -- 6. Mixing Humans and Nonhumans Together: The Sociology of a Door-Closer -- 7. The Strength of Weak Ties -- 8. The Social Construction of Reality -- System Update: Manuel Castells -- 9. Materials for an Exploratory Theory of the Network Society -- Section II Networks of Capital: Dimensions of Global Capitalism -- Introductory Essay: The Redditors Who Took Down a Giant (Sort Of) -- Classical Connections: Karl Marx and Friedrich Engels -- 10. The German Ideology -- 11. Manifesto of the Communist Party -- 12. Capital -- 13. Economic and Philosophic Manuscripts of 1844 -- Contemporary Extensions: Capital Re-Wired -- 14. The Rise and Future Demise of the World Capitalist System -- 15. Black Marxism -- 16. The Forms of Capital -- 17. Distinction -- 18. Cultures of Servitude -- System Update: Shoshana Zuboff -- 19. The Age of Surveillance Capitalism -- Section III Pathway to Meltdown: Theorizing the Dark Side of Modernity -- Introductory Essay: Do You Ever Get the Feeling You're Being Watched? -- Classical Connections: Max Weber -- 20. The Protestant Ethic and the Spirit of Capitalism -- 21. Basic Sociological Terms -- 22. The Types of Legitimate Domination -- 23. Bureaucracy -- Contemporary Extensions: The Rational Society Re-Wired -- 24. One-Dimensional Man -- 25. Toward a Rational Society.

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Abstract
While previous work has focused largely on discourse, contemporary sociological research has started to examine how the embodied, sensory dimensions of religious practice matter in the construction of religious experience. This paper contributes to this development by drawing sociological attention to the religious cultivation of a particular class of embodied experiences: somatic inversions. Somatic inversions, as we define them, are experiences in which dimensions of human embodiment that usually remain in the tacit background of action and perception are brought to the experiential foreground. We demonstrate how these kinds of practically cultivated experiences of inversion—while not religious in any essential way—enable and encourage attributions of religious significance, making purportedly religious phenomena present to the senses and open to further engagement, exploration, and elaboration. We develop our argument through empirical material from the authors' respective studies of Eastern Orthodox fasting and Theravada Buddhist meditation practices.

People in every society throughout history have drawn moral lines prohibiting certain behaviors and lauding others, making judgments about right and wrong and what people should and should not do, think, and feel. Humans, it seems, are characteristically moral animals, with some of these moral impulses doubtlessly rooted in our biology.