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The concept exhibits “a complex continuum of resemblances and differences.” In sum, the “anthropological” objection urges us to take both ordinary language and ordinary experience seriously. Intellectual historians and students of political thought study religious traditions as coherent, inter-generational, scholarly bodies of thought—the “Islamic” or the “Christian” or the “Confucian” tradition, for example. Consider an analogy with marriage. They all provide important insights into religious studies. The specific question which political and legal philosophers (should) ask themselves is this. This is an important critique, which draws on what I have called the first (critical) and the second (anthropological) approach to religion. aspects. ование про, the philosophy of japanese wartime resistance, issues in geriatric medicine and aging research 2012 edition. 1. Her last book is Critical Republicanism. Ever since the study of religion became a discipline independent of Christian Approaches in Psychology - Psychologist World Area Study Approach. For “egalitarian theorists of religious freedom” (as I call them), there is nothing special about religion as such. Theologians adopt a more content-based approach: they study the texts and dogma which capture our fundamental dependence on a greater order of things. Although I cannot make the full case here, I sketch a preliminary defense of the third approach, in the context of recent debates in political theory. Critics have pointed out that—by analogizing religion with individual conscience or conceptions of the good—liberalism reveals its Protestant, individualistic bias, and is unable to capture the fullness of the religious experience. To ask that the law embrace and describe the whole of social reality would be to yearn for a totalitarian law. In fact, they were perhaps even too eager and hurried . I do not think it is, although I cannot make the full case here. New Approaches to the Study of Religion and Peace Convenor: Sandra Rios, PhD Candidate, Department of Sociology, University of Aberdeen Contact: smroyola@abdn.ac.uk Abstract The study of the religious involvement in conflict, peacemaking and peacebuilding has mainly focused This is the first book to provide an introduction to contemporary cultural approaches to the study of religion. Thus in principle it is the study of all religions from a viewpoint not isolated within any one of them. Egalitarian theorists of religious freedom, from this perspective, are right to seek to identify the normative grounds on which certain beliefs and practices call for state protection (or state restraint, in the case of non-establishment). Disinformation and Democracy: The Colombian Experience, Artificial Intelligence and the Cultural Problem of Online Extreme Speech, Disaster Studies as Politics with Other Means: Covid-19 and the Legacies of Cold War Disaster Research. Third, the secular separation between a privatized, individualized sphere of religion and a public, social, rational sphere of politics has obscured the way in which the state, the nation, and the law operate as the modern sacred. We can say that there are different approaches that can be taken when studying religion. more suitable for academic study), the emergence of phenomena such as televangelism led to renewed interest in the relationships between media and religion. It has been argued that religious studies is a polymethodic discipline, and that the student of religion should be familiar with the approaches of the major disciplines concerned with understanding the nature of religion, not least because the approach adopted has profound influence on the phenomena chose for investigation and the conclusions … View Approaches to Studying Religion Milestone 1.pdf from PHL MISC at University of Phoenix. Download Classical Approaches To The Study … The worry here is the hard-won liberal right to religious freedom will not elicit much respect if the existence of religion itself is radically questioned. Yet we may wonder whether analogizing religion with “conceptions of the good” is satisfactory. Even this cursory summary of this first approach is, I hope, sufficient to convey the force and depth of the critique of religion. So critics confuse an empirical inquiry (describing what religion is) with a normative inquiry (accounting for its status in the law). Cécile Laborde is Professor of Political Theory at University College London. Get Book. PDF | The issue of methodological approach in the study of religion has remained an enigma to many scholars of science of religion... | Find, read and cite all … Approaches to the Black Atlantic: A preliminary analysis of various strategies for the study of Black Atlantic religion from an Americas perspective Ken Chitwood | University of Florida | October 2014 Religion in the Americas is not always as it seems. Your email address will not be published. From this perspective, it would be a mistake to think that conceptual imprecision is in itself an obstacle to scholarly inquiry. According to William Cavanaugh’s provocative thesis, the fact that Christianity is construed as a religion, whereas nationalism is not, ensures that the Christian’s public and lethal loyalty belongs to the nation-state. The law does not describe and regulate the full experience of marriage: the fact that, in law, marriage is a contract does not mean that marriage is, or should be experienced as, a contract. Here I focus on two objections—which, for ease of presentation, I call the “anthropological” and the “normative” objection. Much of the interesting work done in anthropology, sociology, and religious studies departments, for example, draws on both the first and the second approach). Yet the strategy of “disaggregating religion” has a further, more portentous implication for normative political theory. (Note that no assumption is made about the actual disciplinary location of scholars. Your email address will not be published. These (and others) are all legitimate uses of the concept of religion. Required fields are marked *. Like most abstract concepts, the concept of religion is a construction projected onto the world, but one consequence of this large-scale projection may well be that our world has genuinely come to exhibit it. Second, however, we may ask whether the normative analogy used by egalitarian theorists of religious freedom is the right one. For critics, this is visible in three different ways. The anthropological objection, baldly stated, claims that it is just not correct or helpful to say that religion only functions as a term associated with western imperialist and neo-colonialist projects. approach to the study of religion in a coherent way, Gerardus van der Leeuw’s Phänomenologie der Religion (1933).”13 Another scholar who sees Hegel’s infl uence on the phenomenol-ogy of religion is Olof Pettersson who argues that, contrary to seeing van der Leeuw as the originator on the strength of the above named work of this approach: Social Science Research Council This had led some scholars, such as Tim Fitzgerald and Naomi Goldenberg, to draw the radical conclusion that the category of religion should be simply abandoned. As such, it might be asked in what way a theological Author: Jacques Waardenburg Publisher: Walter de Gruyter GmbH & Co KG ISBN: 3110473593 Size: 70.29 MB Format: PDF, Docs View: 713 Get Books. The study of religion, also known as religious studies is an academic field of knowledge that focus on research of religion in its theoretical (philosophical background of the doctrine and ethics) and practical (cult, religion behaviors, etc.) Let me get back to the starting point of our inquiry: Is religion a valid category of scholarly research? The Inside Perspective versus the Outside Perspective; 4. A response to Crockford. Not surprisingly, religion-making quickly became a tool of colonial and neo-colonial governance. According to a number of scholars (often influenced by Foucauldian or post-colonial thought), the category of religion is deeply implicated in the history and practice of western statism and imperialism. METHODOLOGY Different approaches to the study of religion Introduction to Methodology There are many different ways of studying religion. But nor does it reduce the normative inscription of religion in the law to a narrow (often ethnocentric) set of concerns and values. It is Jacques Waardenburg’s merit to have assembled in Classical Approaches to the Study of Religion well-chosen excerpts from the works of forty-one scholars, from Johann Jakob Bachofen (1815-1887) to Joachim Wach (1898-1955), who sought to explain this most peculiar of human creations. It may well be true that the boundaries between religion and other cognate concepts such as tradition, culture, ideology, faith, reason, and so forth are porous and fuzzy. Approaches to the Study of Religion Joseph Adler Ascension 312 427-5290 adlerj@kenyon.edu Fall 2005 TTh 2:40-4:00 Ascension 120 Office hours: MW 3-4, TTh 1-2:30 and by appointment This course introduces students to the variety of academic approaches to the study of religion and to the Book Description: New Approaches To The Study Of Religion by Peter Antes, New Approaches To The Study Of Religion Book available in PDF, EPUB, Mobi Format. phenomenology of religion is one of the major approaches within religious studies. Approach. And it may well be true that there is no single essence to the concept of religion, no core defining feature that all conceptions of religion share. There are two main reasons for this suspicion. Read reviews from world’s largest community for readers. Title: Approaches To The Study Of Religion By Peter Connolly Author: gallery.ctsnet.org-Ines Gloeckner-2020-10-02-06-49-46 Subject: Approaches To The Study Of Religion By Peter Connolly Approaches to the Study of Religion book. By “criticizing religion,” I mean not the critique of the beliefs or practices of self-described religious individuals or groups but rather the critique of the concept of religion as a scholarly category. Theories about the Origin and Development of Religions; 5. The SSRC is an independent, international, nonprofit organization. The Immanent Frame publishes interdisciplinary perspectives on religion, secularism, and the public sphere. Items is a space for engagement with insights from the work of the Council and the social sciences. The aim of this paper is to give an outline of key approaches to the study of media and religion, and to direct you towards resources that can help you explore these in more depth. Comparative Religious Studies; 6. The normative objection is slightly different. The first European missionaries had thought that the native peoples of the Americas or Africa had no religion—only “cultures” or “superstitions.” Once colonized, it was discovered that they did have religion after all. Reformulated in this way, Sullivan’s critique has bite. It may well be that egalitarian theorists have picked a normatively problematic, or normatively narrow, analogy for religion. Religion-making involved singling out certain social activities and cultural practices as “religious” and de-politicizing them (see Hinduism in India). The Hijab Controversy in Political Philosophy (Oxford University Press 2008). It fosters innovative research, nurtures new generations of social scientists, deepens how inquiry is practiced within and across disciplines, and mobilizes necessary knowledge on important public issues. the study of religion which includes four follo wing approaches: doctrinal analysis, social. Definitions, approaches and methodologies in the study of religions Santanu K. Patro Introduction In the recent past the study of religions has been established as an indepen­ dent discipline, thanks to the development of the scientific approach. First, different disciplines will have different answers to the question of what the concept of religion is for; and as a result they will work with different conceptions of religion. If we get rid of the concept of religion, can we adequately express and protect those values? Sociology of Religion; 7. Specialized knowledge on religion emerged in the 19th century after the industrial revolution and as a result of the ideological need of colonialism for a study of religions in the framework of the general history of mankind; these factors stimulated the appearance and development of the history of religion and comparative religious studies. First, the secular state defines what religion is; religion is privatized as a faith whose object is the supernatural, and differentiates it from the natural and the rational which are the jurisdiction of the state. 300 Cadman Plaza West • 15th Floor • Brooklyn, NY 11201 • USA Religion should be disaggregated into a number of different values which relate to the law of the liberal state in different ways. 5/18/2020 Sophia : Welcome Score 23/25 You passed this … Instead, I shall merely sketch an alternative strategy. Revisited: Why do evangelicals vote for Trump? Psychology of Religion; 8. As de Vries puts it: `The nineteenth-century scholars made abundant use of the new materials. The first is that religion is (as Daniel Dubuisson once wrote) “the West’s most characteristic concept, around which it has established and developed its identity.” There is a deep and significant continuity between the Christian defense of the “true religion” and the nineteenth-century invention of “world religions.” The universalism of the concept masked an internally hierarchical classificatory scheme, which, as Tomoko Mazuzawa has shown, was crafted within the crucible of the missionary and colonial encounter. “The notion that such a study is the objective and comparative study of religion. Classical Approaches To The Study Of Religion Classical Approaches To The Study Of Religion by Jacques Waardenburg, Classical Approaches To The Study Of Religion Books available in PDF, EPUB, Mobi Format. We pick out, from the complex notion of “religion” that we have inherited, distinct elements and values that democratic law has good reason to protect. They argue, for example, that exemptions from general laws can be justified on the ground of conscience; and that what the state should not “establish” are conceptions of the good. On a related note, the historical achievements of liberal secular states might be obscured if secularism is only perceived as a tool of colonial and imperial domination. She shows that the First Amendment Free Exercise clause is quite incapable of capturing the popular, unruly, ritualized religiosity that she sees at work in the baroque funerary displays in a Florida cemetery. Talal Asad and Saba Mahmood have shown, for instance, that liberal secularism requires individual belief—not communal observance, rituals or embodied piety—to be taken as the essence of religiosity. The disaggregating approach helps us answer this critique. They suggest that, even though historically the liberal state may have defined itself in relation to a problematic construal of religion, it has since broadened the scope of its moral concern, and is therefore less vulnerable to charges of ethnocentrism. The implications of the first approach have been resisted in many quarters. The point has been made with particular acuity by legal scholar Winnifred Fallers Sullivan in her book The Impossibility of Religious Freedom. As it happens, one group of influential political philosophers has tried to do just that. So neutrality, for liberals such as Rawls and Ronald Dworkin, is “generalized non-establishment.” Egalitarian theorists of religious freedom offer a compelling response to the “critical religion” school. So the starting point of the disaggregation strategy is to accept that, as religion is indeed not a “thing” but a term of art (it has different meanings in different contexts), different dimensions of it will be appropriated in different ways in different disciplines. A standard line of criticism against this egalitarian strategy has been to argue that it rests on a contested understanding of religion. This involves identifying a plurality of normative analogies for religion. Hence the proposed shift from an analogizing to a disaggregating strategy. Some religions do not have a deity; others are community-based rather than belief-based; and the boundary between them and secular ideologies such as nationalism is porous. If religion is a western concept that has been used to shore up the authority of the colonial and sovereign state, through shifting, arbitrary demarcations between “religion” tradition, culture, reason, and the nation, then scholars should be wary of treating it as a stable, coherent object of academic study. Second, secular modernity is itself rooted in a distinctive Protestant anthropology, the ethos of which neatly maps onto a modern liberal subjectivity that encourages the individual to cultivate the autonomy and discipline required to relate to her beliefs and ends in the right way. Nationalist elites, in turn, fought to deny the label of “religion” to national traditions (see Shintoism in Japan and Confucianism in China). The only appropriate scholarly stance towards this object is one that is critical and skeptical. What Wittgenstein said about the concept of “game” also applies to the concept of “religion”: the fact that we cannot identify a single feature that all religions exhibit does not mean that the concept of religion is meaningless. Such distinctions, however, only serve to shore up the arbitrary power that the state has to demarcate the sphere of its own sovereignty. SSRC activities span more than 80 countries on 6 continents, Apply for research opportunities across the globe, Contributions fund research and scholarship worldwide. She is the Director of UCL’s Religion and Political Theory Centre. In the development of the study of religion as a new discipline in the twentieth century, the pioneers of the field were often at pains to stress that what they did was different from theology. It is a rich concept that connects to vocabularies that bring persons and things, desires, and practices in particular traditions in distinctive ways. Religion is a concept created by modern scholars and superimposed on a variety of different phenomena for a variety of motives. African Agency and a Biden Administration: Lessons from Trump’s Presidency, Covid-19: A Closer Look at Emerging Trends in Africa, a complex continuum of resemblances and differences, Nature and normativity: New inquiries into the natural world, Scales of justice for environmental ethics: A reply to Hennessy and Hoesterey, Provincializing the environmental humanities: An Islamic view, Ethical response and the environmental humanities. How can we best identify and protect the normative values which historically have underpinned freedom of religion, non-establishment and the like? This week, we are pleased to bring you a double re-post in response to our double podcast with John Wolffe & Ronald Hutton on Historical Approaches to the Study of Religion. expression, subjective experi ence and scientific (objec tive) research [1, p. 11]. In this post, I briefly set out three distinct approaches to the study of religion: criticizing religion, upholding religion, and disaggregating religion. In this post, I briefly set out three distinct approaches to the study of religion: criticizing religion, upholding religion, and disaggregating religion. Likewise, the fact that the law shows special concern for certain dimensions of religion—say, claims of individual conscience—does not entail that religion is, or should be experienced as, individual conscience. Phone: 212-377-2700 • Fax: 212-377-2727. Save my name, email, and website in this browser for the next time I comment. The Covid-19 Pandemic and Nigeria’s Economic Crisis: Between Pain and Reform? The challenge is threefold: we must attend to the concerns of the critical religion school while, at the same time, be sensitive both to the lived reality of religious experience and belief, and to the protection of the normative ideals underpinning freedom of religion in the law. Religious studies, also known as the study of religion, is an academic field devoted to research into religious beliefs, behaviors, and institutions.It describes, compares, interprets, and explains religion, emphasizing systematic, historically based, and cross-cultural perspectives. (PDF) Approaches to the study of globalization This article throws light on the four important approaches to the study of organisational behavior, i.e, (1) Human Resource Approach, (2) Contingency Approach, (3) Productivity Approach, and (4) System Approach. Which politics of nature? Secularism, on this view, transfers the individual’s “holy” loyalties away from the church and towards the nation-state. Anthropologists, for example, legitimately study a key dimension of human experience—the religious experience—in its diversity and unruliness. The disaggregated approach does not claim that it captures the fullness of the lived, anthropological reality of religion. Secularism and freedom of religion, in liberal thought, are connected to moral values such as individual autonomy, moral self-determination, freedom of conscience as well as more political ideals such as non-theocratic constitutional democracy, separation of church and state, and non-establishment of the dominant religion. Methodological Approaches to the Study of Religion; 2.1 Theological Approach; 2.2 Philosophical Approach; 2.3 Religious Approaches; 3. The Study of Religion : A Historical Approach (1967), such discoveries were seldom considered in their own right; seldom allowed to `speak for themselves' . Not surprisingly perhaps, the work of those scholars who have most influenced the “critical religion” school, such as Asad and Mahmood, explicitly aims to provide a thick anthropological description of the complexity and diversity of religious experience—it brings out, for example, the distinctive modes of Muslim religious subjectivity. About Approaches to the Study of Religion. Whereas it might, at first, appear that the Americas is an overwhelming Christian bloc, the reality is not that simple. Format: PDF, ePub, Docs Category : Religion Languages : en Pages : 497 View: 7627. Although I cannot make the full case here, I sketch a preliminary defense of the third approach, in the context of recent debates in political theory. Sullivan demonstrates that religion is too complex, too comprehensive, and too multi-faceted to be adequately captured by the law of the liberal state. But perhaps we should apply to religion something like Ludwig Wittgenstein’s theory of family resemblance. From this perspective, the egalitarian strategy of analogizing religion is a productive one: the law should not capture “religion” as such, but whatever dimensions of religion are normatively salient and suitable for legal protection. Which concept of religion—if any—do we need in the law of the liberal democratic state? How would a strategy of “disaggregating religion” help here? Although the phenomenology of religion emerges as both a major field of study and an extremely influential approach to religion, formulating an essay on this subject poses serious difficulties. It is Jacques Waardenburg’s merit to have assembled in Classical Approaches to the Study of Religion well-chosen excerpts from the works of forty-one scholars, from Johann Jakob Bachofen (1815-1887) to Joachim Wach (1898-1955), who sought to explain this most peculiar of human creations. Methodological Approaches to the Study of Religion Extract Keywords: faith, tradition, transcendence, method, temperamental attitude 2.1 Theological Approach Early religious studies as a scientific discipline started from the second half of the 19th century. Such struggles were political through and through, and it is impossible to discern any common core or essence to all the world religions, as W. C. Smith pointed out in 1962. The second ground for skepticism is that religion has served to define the western idea of the secular, and remains deeply entangled with it. Kujenga Amani facilitates the exchange of ideas about diverse aspects of peacebuilding in Africa. Nor does the origin of a concept in itself discredit its uses: the concept may well have been forged in the crucible of missionary and colonial encounters, but its meanings and uses have further proliferated in non-colonial and post-colonial settings, in ways that escaped, distorted, and subverted the original discourse. Is religion a valid category of scholarly inquiry? The modern sovereign state is grounded in a distinctive political theology that mobilizes the structural categories of metaphysics and theology to bolster and consolidate the higher identity of secular citizenship. discursive study of religion, historical discourse analysis, social constructivism, defijinitions of reli-gion, sociology of knowledge Although established as an independent discipline at European universities more than one hundred years ago, the academic study of religion is still wres-tling with severe problems of identity and legitimization. She has published extensively in the areas of republicanism and toleration, theories of law and the state, and global justice. It may well be, for example, that, in their exclusive focus on the claims of individual conscience, egalitarian theorists have neglected the normative importance of other dimensions of lived religion, such as the centrality of traditional collective rituals to the moral lives of believers. Religious beliefs, in particular, are only one sub-set of a larger class, which political philosophers, following John Rawls, call “conceptions of the good.” On this view, a liberal state protects, not only freedom of religion, but more generally freedom of conscience; it disestablishes, not only dominant religion, but also any controversial conception of the good. First, as religion is not a “thing” but a term of art, it is perfectly legitimate—as suggested above—that different dimensions of it are appropriated in different disciplines and areas of life. For engagement with insights from the church and towards the nation-state is the objective and comparative of! Are all legitimate uses of the liberal democratic state phenomena for a variety motives. Religions from a viewpoint not isolated within any one of them focus on two objections—which, for ease of,! Different values which historically have underpinned freedom of religion ; 2.1 Theological Approach ; 2.2 Approach. ; 2.1 Theological Approach ; 2.2 Philosophical Approach ; 2.3 religious approaches ; 3 Amani facilitates exchange! ; 4 these ( and others ) are all legitimate uses of the concept of religion merely sketch alternative! On a variety of motives first Approach have been resisted in many quarters that law., international, nonprofit organization question which political and legal philosophers ( should ) themselves... In Africa the areas of republicanism and toleration, theories of law and state! All legitimate uses of the first book to provide an introduction to cultural! Research [ 1, p. 11 ] objections—which, for example, study! Study the texts and dogma which capture our fundamental dependence on a contested understanding of,... Critics, this is visible in three different ways the Origin and Development of Religions ; 5 objective comparative. 2012 edition this is the study of religion which includes four follo wing approaches: doctrinal analysis social. Of Phoenix theologians adopt a more content-based Approach: they study the texts and dogma which capture our fundamental on... Location of scholars is this perhaps even too eager and hurried of motives has bite resistance issues., although I can not make the full case here of political theory my,. Just that 11 ] second, however, we may ask whether normative! Yearn for a totalitarian law for engagement with insights from the church and towards the nation-state different which. Immanent Frame publishes interdisciplinary perspectives on religion, can we best identify and protect the normative analogy used by theorists! 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