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NOTES TO PAGES 462–73

38. T. M. Scanlon, ‘‘The Difficulty of Tolerance,’’Secularism and Its Critics, ed. Rajeev Bhar-
    gava (Delhi: Oxford University Press, 1998), 60–61.


39. Michel Rocard, ‘‘Europe’s Modest Mission,’’ http://www.project-syndicate.org (May 27,
    2004).


40. On Dutch assumptions about their nation’s superiority asGidsland(Guiding Nation) for
    the world and immigrants’ resistance to the Dutch national narrative and culture, see Joris Luyen-
    dijk, ‘‘Vraag niet van de ander ‘ons’ te willen zijn’’ [Don’t Ask the Other to Want to Be ‘‘Us’’],
    NRC Handelsblad(January 15, 2004). More generally, the scholarly literature on the Netherlands as
    Gidslandis extensive.


41. On the risks and challenges of rigorous, serious tolerance, see Scanlon, ‘‘The Difficulty of
    Tolerance.’’


42. I take this phrase from the title of Peter van der Veer’s anthologyConversion to Modernities:
    The Globalization of Christianity(New York: Routledge, 1996).


43. I am in this section heavily indebted to Peter van Rooden’s discussion in ‘‘Nineteenth-
    Century Representations of Missionary Conversion,’’ inConversion to Modernities: The Globaliza-
    tion of Christianity, ed. Peter van der Veer (New York: Routledge, 1996), 65–87. See also A. D.
    Ward,The Counter-Reformation: Catholic Europe and the Non-Christian World(London: Weidenfeld
    and Nicolson, 1982).


44. Van Rooden, ‘‘Nineteenth-Century Representations of Missionary Conversion,’’ 78.


45. As Callum Brown points out, even the most secular and atheist of nineteenth-century
    socialist radicals invariably understood and narrated his life as a ‘‘conversion’’ from irresponsible,
    thoughtless pleasure-seeking to serious and responsible activity. See Callum G. Brown,The Death
    of Christian Britain: Understanding Secularisation 1800–2000(London: Routledge, 2001).


46. C. Snouck Hurgronje,Nederland en de Islaˆm[The Netherlands and Islam], 2d ed. (1911;
    Leiden: Brill, 1915), xiii–ix.


47. Ibid., 84.


48. Ibid., 86.


49. Charles Taylor, ‘‘Modes of Secularism,’’ inSecularism and Its Critics, ed. Bhargava, 31–53.


50. Talal Asad, Introduction,Formations of the Secular,6.


51. Peter van Rooden is one of the few scholars to have traced this crucial historical develop-
    ment. See specifically his ‘‘Nineteenth-Century Representations of Missionary Conversion and the
    Transformation of Western Christianity’’ and, more comprehensively,Religieuze regimes: Over gods-
    dienst en maatschappij in Nederland, 1570–1990[Religious Regimes: On Religion and Society in the
    Netherlands, 1570–1990], (Amsterdam: Bert Bakker, 1996).


52. He ́le`ne Cixous and Jacques Derrida,Veils, trans. Geoffrey Bennington, drawings by Ernest
    Pignon-Ernest (Stanford: Stanford University Press, 2001).


53. Immanuel Kant, ‘‘On a Newly Arisen Superior Tone in Philosophy,’’ trans. Peter Fenves,
    inRaising the Tone of Philosophy: Late Essays by Emmanuel Kant, Transformative Critique by Jacques
    Derrida, ed. Peter Fenves (Baltimore: The Johns Hopkins University Press, 1993), 71; cited in Hent
    de Vries,Philosophy and the Turn to Religion(Baltimore: The Johns Hopkins University Press,
    1999), 375. I thank Yolande Jansen for bringing this quotation to my attention.


54. Hent de Vries,Philosophy and the Turn to Religion, 375.


55. For an intriguing reading of this moment, see Dianna Rhyan Kardulis, ‘‘Odysseus in Ino’s
    Veil: Feminine Headdress and the Hero inOdyssey5,’’Transactions of the American Philological
    Association131 (2001): 23–51.


56. Cited by Cynthia D. Schrager, ‘‘Both Sides of the Veil: Race, Science, and Mysticism in
    W. E. B. Du Bois,’’American Quarterly48, no. 4 (1996): 551. My whole discussion of Du Bois here

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