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This collection of essays argues that the study of religion must be rethought as an ordinary aspect of social, historical existence, a stance that makes the scholar of religion a critic of cultural and historical practices rather than a caretaker of religious tradition or a font of timeless wisdom and deep meaning.
The essays collected together in Critics Not Caretakers argue that the study of religion must be rethought as an ordinary aspect of social, historical existence, a stance that makes the scholar of religion a critic of cultural and historical practices rather than a caretaker of religious tradition or a font of timeless wisdom and deep meaning. The book begins with several essays that outline the basis of an alternative, sociorhetorical approach to studying religion, before moving on to a series of discrete dispatches from the ongoing theory wars, each of which uses the work of such writers as Karen Armstrong, Walter Burkert, Benson Saler, and Jacob Neusner as a point of entry into wider theoretical issues of importance to the field’s future. The author then examines the socio-political role of this brand of critical scholarship—a role that differs dramatically from the type of sympathetic caretaking generally associated with scholars of religion who feel compelled to “go public.” Concluding the work is a consideration of how scholars as teachers can address issues of theory, method, and critical thinking in a variety of undergraduate classrooms—the location where they have always been publicly accountable intellectuals. The new edition of this still read and, for some, controversial book preserves the original essays but includes a new opening chapter and new introductory commentaries across all of the chapters to demonstrate how little the field has changed since the volume was first published in 2001. Accordingly, the book continues to provide a viable alternative for those wanting to take a more critical approach to the study of religion.
The Discipline of Religion is a lively critical journey through religious studies today, looking at its recent growth as an academic discipline, and its contemporary political and social meanings. Focusing on the differences between religious belief and academic religious discourse, Russell T. McCutcheon argues that the invention of religion as a discipline blurs the distinction between criticism and doctrine in its assertion of the relevance of faith as a credible object of study. In the leap from disciplinary criticism to avowal of actual cosmic and moral meaning, schools of religious studies extend their powers far beyond universities and into the everyday lives of those outside, managing and curtailing specific types of speech and dissent.
The experience and mediation of race-religion -- The first wave: from Islam in Spain to the Alianza in New York -- The second wave: Spanish dawah to women, online and in Los Angeles -- Reversion stories: the form, content, and dissemination of a logic of return -- The 9/11 factor: Latino Muslims in the news -- Radicals: Latino Muslim hip hop and the "clash of civilizations thing"--The third wave: consolidations, reconfigurations and the 2016 news cycle
A new philosophy of religion for a secular world How can we live in such a way that we die only once? How can we organize a society that gives us a better chance to be fully alive? How can we reinvent religion so that it liberates us instead of consoling us? These questions stand at the center of Roberto Mangabeira Unger’s The Religion of the Future: an argument for both spiritual and political revolution. It proposes the content of a religion that can survive without faith in a transcendent God or in life after death. According to this religion—the religion of the future—human beings can be more human by becoming more godlike, not just later, in another life or another time, but right now, on Earth and in their own lives. They can become more godlike without denying the irreparable flaws in the human condition: our mortality, groundlessness, and insatiability.
What is religion? Can it be defined at all? Or is it too easily defined in far too many ways so as to make a "religion" a drifting signifier or whatever one's pleasure is? Does the study of religion require special, perhaps religious, tools of analysis and explanation? What is the difference between a knowledge of religion derived from practicing it and a knowledge about religion derived from nonreligious modes of inquiry? Sooner or later, any serious student of religion must face these questionsif religious practices are to be investigated in the light of the terms and aims of the social and human sciences in the modern university.The Guide to the Study of Religion provides a map of the key concepts and thought-structures for imagining and studying religion as a class of everyday social practices that lend themselves to no more or less difficult explanation than any other class of social phenomena.
Friedrich Schleiermacher (1768-1834) is best known as the 'father of liberal Protestant theology,' largely on the strength of his massive work of systematic theology, 'The Christian Faith'. Here, Dole presents a new account of Schleiermacher's theory of religion.
What has been the role and understanding of religion in the last hundred years, and what can be the meaning of religion today? There is a well-known ongoing process of secularization in the Western world. Is there also a return of religion? And what does the fate of religion mean for an understanding of the Christian faith? These are topics of this book. The articles originate from the actual fields of research of an interdisciplinary group of scholars, who took part in a symposium held in Bergen Nov. 2019. The contributions relate to specific contexts in the modern history of religion from the perspective of religious studies, theology, philosophy and sociology.
This book introduces students to the so-called classics of the field from the 19th and 20th centuries, whilst challenging readers to apply a critical lens. Instead of representing scholars and their works as virtually timeless, each contributor provides sufficient background on the classic work in question so that readers not only understand its novelty and place in its own time, but are able to arrive at a critical understanding of whether its approach to studying religion continues to be useful to them today. Scholars discussed include Muller, Durkheim, Freud and Eliade. Fieldnotes in the Critical Study of Religion: Revisiting Classical Theorists therefore offers a novel way into writing both a history and ethnography of the discipline, helping readers to see how it has changed and inviting them to consider what-if anything-endures and thereby unites these diverse authors into a common field.
Arthur Schopenhauer (1788–1860) was perhaps the last polymath among the great Germanic philosophers. Switching with ease and elegance between epistemic positions and fields as diverse as idealism and empiricism, fideism and rationalism, realism and nominalism, art and religion, jurisprudence and politics, psychology and occultism, Schopenhauer erected an imposing edifice bearing testimony to his universal learning. This study is an investigation into the very conclusion of Schopenhauer’s philosophy and endeavours to answer the following question: did Schopenhauer’s doctrine of salvation issue forth organically from his intellectual output or was it annexed to his philosophy as a result of his critical engagement with religion? The labyrinthine paths through which Schopenhauer arrives at the soteriological culmination of his philosophy are subjected to critical assessment; the picture that emerges is of a philosopher who seemed convinced that he had solved some of the most pressing cosmic riddles to have tormented mankind through the ages.