"In suggesting that many modernist texts are shot through with and even shaped by spiritual concerns, I mean several things: that they make room in the worlds they project for magic, miracle, metaphysical systems of retribution and restoration; that they explore fundamental issues of conduct in ways that honor, interrogate, and revise religious categories and prescriptions; that their political analyses and prescriptions are intermittently but powerfully framed in terms of magical or religious conceptions of power. But I means as well, that their assaults on realism, their ontological playfulness, and their experiments in the sublime represent a complex and variously inflected reaffirmation of premodern ontologies-contructions of reality that portray the quotidian world as but one dimension of a multidimensional cosmos, or as a hosting world of spirits. I am arguing, then, that some of the very features of fiction which secular theorists have singled out as definitively postmodern must at least in some cases be understood in terms of a post-secular project of resacralization. But at the same time, I will argue, this process of resacralization can only be understood, in its historical specificity, with the help of secular theorists who have ignored it."