 The second most influential book in the reflexive turn in religious studies is Talal Asad’s Genealogies of Religion (1993). Adopting Michel Foucault’s “genealogical” approach, Asad seeks to show that the concept religion operating in contemporary anthropology has been shaped by assumptions that are Christian (insofar as one takes belief as a mental state characteristic of all religions) and modern (insofar as one treats religion as essentially distinct from politics). Asad’s Foucauldian point is that though people may have all kinds of religious beliefs, experiences, moods, or motivations, the mechanism that inculcates them will be the disciplining techniques of some authorizing power and for this reason one cannot treat religion as simply inner states. Like Smith, then, Asad asks scholars to shift their attention to the concept religion and to recognize that assumptions baked into the concept have distorted our grasp of the historical realities. However, also like Smith, Asad does not draw a nonrealist  conclusion.[18]  For Asad, religion names a real thing that would operate in the world even had the concept not been invented, namely, “a coherent existential complex” (2001: 217). Asad’s critical aim is not to undermine the idea that religion exists qua social reality but rather to undermine the idea that religion is essentially an interior state independent of social power. He points out that anthropologists like Clifford Geertz adopt a hermeneutic approach to culture that treats actions as if they are texts that say something, and this approach has reinforced the attention given to the meaning of religious symbols, deracinated from their social and historical context. Asad seeks to balance this bias for the subjective with a disciplinary approach that sees human subjectivity as also the product of social structures. Smith and Asad are therefore examples of scholars who critique the concept religion without denying that it can still refer to something in the world, something that exists even before it is named. They are able, so to speak, to look at one’s conceptual window without denying that the window provides a perspective on things outside.