approaches to the study of religion pdf

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. 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. There are two main reasons for this suspicion. 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 … Anthropologists, for example, legitimately study a key dimension of human experience—the religious experience—in its diversity and unruliness. Read reviews from world’s largest community for readers. Is religion a valid category of scholarly inquiry? 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. 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. Revisited: Why do evangelicals vote for Trump? Social Science Research Council 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. Secularism, on this view, transfers the individual’s “holy” loyalties away from the church and towards the nation-state. Format: PDF, ePub, Docs Category : Religion Languages : en Pages : 497 View: 7627. She has published extensively in the areas of republicanism and toleration, theories of law and the state, and global justice. For critics, this is visible in three different ways. 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. How can we best identify and protect the normative values which historically have underpinned freedom of religion, non-establishment and the like? The implications of the first approach have been resisted in many quarters. It is a rich concept that connects to vocabularies that bring persons and things, desires, and practices in particular traditions in distinctive ways. Sullivan demonstrates that religion is too complex, too comprehensive, and too multi-faceted to be adequately captured by the law of the liberal state. 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. ование про, the philosophy of japanese wartime resistance, issues in geriatric medicine and aging research 2012 edition. Much of the interesting work done in anthropology, sociology, and religious studies departments, for example, draws on both the first and the second approach). In fact, they were perhaps even too eager and hurried . About Approaches to the Study of Religion. 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. How would a strategy of “disaggregating religion” help here? Let me get back to the starting point of our inquiry: Is religion a valid category of scholarly research? Get Book. 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). Such distinctions, however, only serve to shore up the arbitrary power that the state has to demarcate the sphere of its own sovereignty. “The notion that such a study is the objective and comparative study of religion. 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. This is an important critique, which draws on what I have called the first (critical) and the second (anthropological) approach to religion. 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. She is the Director of UCL’s Religion and Political Theory Centre. 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. Reformulated in this way, Sullivan’s critique has bite. 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. 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. Even this cursory summary of this first approach is, I hope, sufficient to convey the force and depth of the critique 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. METHODOLOGY Different approaches to the study of religion Introduction to Methodology There are many different ways of studying religion. 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. To ask that the law embrace and describe the whole of social reality would be to yearn for a totalitarian law. 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 … Second, however, we may ask whether the normative analogy used by egalitarian theorists of religious freedom is the right one. 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. aspects. 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. 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. Comparative Religious Studies; 6. 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. Cécile Laborde is Professor of Political Theory at University College London. 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. The Hijab Controversy in Political Philosophy (Oxford University Press 2008). 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. Instead, I shall merely sketch an alternative strategy. For “egalitarian theorists of religious freedom” (as I call them), there is nothing special about religion as such. Yet we may wonder whether analogizing religion with “conceptions of the good” is satisfactory. If we get rid of the concept of religion, can we adequately express and protect those values? The SSRC is an independent, international, nonprofit organization. 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