As these lively essays attest, the modern self has always been open to spiritual doubles, to others of one kind or another, to ghostly presences that seem uncannily at home amidst the intimate reaches of ordinary existence, notwithstanding the norms of liberal individualism (Comaroff and Comaroff 2016:125). This fact has become ever more overtly acknowledged as the global reorganization of economy and society in the late twentieth century unsettled the architecture of Euro-centric civil order and its secular orthodoxies.
