158 notes to pages 5–8
Spanish Historiography of Reconquest,” in Historiographical Approaches to Me-
dieval Colonization of East Central Europe, ed. Jan Piskorski, 329 – 47.
13. Talal Asad, Genealogies of Religion: Discipline and Reasons of Power in
Chris tianity and Islam, 27 : “For these twentieth- century anthropologists, religion
is not an archaic mode of scientific thinking, nor of any other secular endeavor we
value today; it is, on the contrary, a distinctive space of human practice and belief
which cannot be reduced to any other. From this it seems to follow that the essence
of religion is not to be confused with, say, the essence of politics, although in many
societies the two may overlap and be intertwined.” See also idem, Formations of
the Secular: Christianity, Islam, and Modernity; Hussein Ali Agrama, Questioning
Secularism: Islam, Sovereignty, and the Rule of Law in Modern Egypt; Michael War-
ner, Jonathan VanAntwerpen, and Craig J. Calhoun, Varieties of Secularism in a
Secular Age; and Elizabeth Shakman Hurd, The Politics of Secularism in Interna-
tional Relations. Cf. Brad Gregory, “The Other Confessional History: On Secular
Bias in the Study of Religion,” History and Theory 45 , no. 4 ( 2006 ): esp. 136 – 37.
14. Hurd, The Politics of Secularism, 30 ; Bruno Latour, We Have Never Been
Modern, 9 – 10.
15. Philippe Buc, The Dangers of Ritual: Between Early Medieval Texts and
Social Scientific Theory, 94 ; and Steven Justice, “Did the Middle Ages Believe in
Their Miracles?” Representations 103 ( 2008 ): 1 – 29. See also John Milbank, Theol-
ogy and Social Theory: Beyond Secular Reason, 52 – 61 ; Robert A. Nisbet, The So-
ciological Tradition, 221 – 63 ; and Talal Asad, “Responses,” in Powers of the Secu lar
Modern: Talal Asad and His Interlocutors, ed. David Scott and Charles Hirsch-
kind, 212.
16. Jonathan Sheehan, “Sacred and Profane: Idolatry, Antiquarianism and
the Polemics of Distinction in the Seventeenth Century,” Past & Present 192 , no. 1
( 2006 ): 35 – 66 , esp. 65 ; and Elizabeth Shakman Hurd, “The Specific Order of Dif-
ficulty of Religion,” 30 May 2014 , The Immanent Frame, accessed 30 May 2014 ,
http:// blogs.ssrc.org /tif /2014 /05/30/the- specific- order- of- difficulty- of- religion:
“The approach proposed here resists adoption of any singular, stable conception
of religion, and instead acknowledges the vast and shifting array of practices and
histories that fall under the heading of religion as used today.”
17. Thomas N. Bisson, The Medieval Crown of Aragon: A Short History, 52.
18. Bisson, The Medieval Crown of Aragon, 51 ; and Adam J. Kosto, Making
Agreements in Medieval Catalonia: Power, Order, and the Written Word, 1000 – 1200 ,
esp. chap. 3.
19. Kenneth Pennington, The Prince and the Law, 1200 – 1600 : Sovereignty and
Rights in the Western Legal Tradition; Walter Ullmann, “The Development of the
Medieval Idea of Sovereignty,” English Historical Review 64 , no. 250 ( 1949 ): 1 – 33 ;
Gaines Post, “Roman Law and Early Representation in Spain and Italy, 1150 –
1250 ,” Speculum 18 , no. 2 ( 1943 ): 211 – 32 ; Alfonso Otero Varela, “Sobre la ‘pleni-
tud o potestatis’ y los reinos hispánicos,” Anuario de historia del derecho español