Instead, I shall merely sketch an alternative strategy. 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. 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. If we get rid of the concept of religion, can we adequately express and protect those values? 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. But nor does it reduce the normative inscription of religion in the law to a narrow (often ethnocentric) set of concerns and values. 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. 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: 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. 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. 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. 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. Consider an analogy with marriage. 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. Hence the proposed shift from an analogizing to a disaggregating strategy. 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. The normative objection is slightly different. 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. The SSRC is an independent, international, nonprofit organization. Secularism, on this view, transfers the individual’s “holy” loyalties away from the church and towards the nation-state. Your email address will not be published. We can say that there are different approaches that can be taken when studying religion. The second ground for skepticism is that religion has served to define the western idea of the secular, and remains deeply entangled with it. 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. Is religion a valid category of scholarly inquiry? Theologians adopt a more content-based approach: they study the texts and dogma which capture our fundamental dependence on a greater order of things. 300 Cadman Plaza West • 15th Floor • Brooklyn, NY 11201 • USA The only appropriate scholarly stance towards this object is one that is critical and skeptical. 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. Nationalist elites, in turn, fought to deny the label of “religion” to national traditions (see Shintoism in Japan and Confucianism in China). For “egalitarian theorists of religious freedom” (as I call them), there is nothing special about religion as such. 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. As de Vries puts it: `The nineteenth-century scholars made abundant use of the new materials. 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. SSRC activities span more than 80 countries on 6 continents, Apply for research opportunities across the globe, Contributions fund research and scholarship worldwide. Whereas it might, at first, appear that the Americas is an overwhelming Christian bloc, the reality is not that simple. In this post, I briefly set out three distinct approaches to the study of religion: criticizing religion, upholding religion, and disaggregating religion. Sociology of Religion; 7. Items is a space for engagement with insights from the work of the Council and the social sciences. Here I focus on two objections—which, for ease of presentation, I call the “anthropological” and the “normative” objection. Phone: 212-377-2700 • Fax: 212-377-2727. There are two main reasons for this suspicion. 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. They all provide important insights into religious studies. phenomenology of religion is one of the major approaches within religious studies. It may well be that egalitarian theorists have picked a normatively problematic, or normatively narrow, analogy for religion. 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. About Approaches to the Study of Religion. 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. It is a rich concept that connects to vocabularies that bring persons and things, desires, and practices in particular traditions in distinctive ways. 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. Sullivan demonstrates that religion is too complex, too comprehensive, and too multi-faceted to be adequately captured by the law of the liberal state. This is the first book to provide an introduction to contemporary cultural approaches to the study of 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. Thus in principle it is the study of all religions from a viewpoint not isolated within any one of them. 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. 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. 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. Methodological Approaches to the Study of Religion; 2.1 Theological Approach; 2.2 Philosophical Approach; 2.3 Religious Approaches; 3. I do not think it is, although I cannot make the full case here. 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. A standard line of criticism against this egalitarian strategy has been to argue that it rests on a contested understanding of religion. Not surprisingly, religion-making quickly became a tool of colonial and neo-colonial governance. 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. 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 … 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. Save my name, email, and website in this browser for the next time I comment. This involves identifying a plurality of normative analogies for religion. more suitable for academic study), the emergence of phenomena such as televangelism led to renewed interest in the relationships between media and religion. 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. Approach. Ever since the study of religion became a discipline independent of Christian The disaggregating approach helps us answer this critique. 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. 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. 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. In this post, I briefly set out three distinct approaches to the study of religion: criticizing religion, upholding religion, and disaggregating religion. Anthropologists, for example, legitimately study a key dimension of human experience—the religious experience—in its diversity and unruliness. 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. Yet the strategy of “disaggregating religion” has a further, more portentous implication for normative political theory. Required fields are marked *. The point has been made with particular acuity by legal scholar Winnifred Fallers Sullivan in her book The Impossibility of Religious Freedom. Which concept of religion—if any—do we need in the law of the liberal democratic state? In fact, they were perhaps even too eager and hurried . 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 … 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. 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. Social Science Research Council Reformulated in this way, Sullivan’s critique has bite. “The notion that such a study is the objective and comparative study of religion. 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. Kujenga Amani facilitates the exchange of ideas about diverse aspects of peacebuilding in Africa. Download Classical Approaches To The Study … the study of religion which includes four follo wing approaches: doctrinal analysis, social. 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. Theories about the Origin and Development of Religions; 5. How would a strategy of “disaggregating religion” help here? 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. The disaggregated approach does not claim that it captures the fullness of the lived, anthropological reality of religion. ование про, the philosophy of japanese wartime resistance, issues in geriatric medicine and aging research 2012 edition. 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. The Inside Perspective versus the Outside Perspective; 4. Much of the interesting work done in anthropology, sociology, and religious studies departments, for example, draws on both the first and the second approach). 5/18/2020 Sophia : Welcome Score 23/25 You passed this … 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. Get Book. So critics confuse an empirical inquiry (describing what religion is) with a normative inquiry (accounting for its status in the law). 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. These (and others) are all legitimate uses of the concept of religion. METHODOLOGY Different approaches to the study of religion Introduction to Methodology There are many different ways of studying religion. 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. expression, subjective experi ence and scientific (objec tive) research [1, p. 11]. 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. Read reviews from world’s largest community for readers. Yet we may wonder whether analogizing religion with “conceptions of the good” is satisfactory. The implications of the first approach have been resisted in many quarters. (Note that no assumption is made about the actual disciplinary location of scholars. But perhaps we should apply to religion something like Ludwig Wittgenstein’s theory of family resemblance. 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. 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). 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. 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? Second, however, we may ask whether the normative analogy used by egalitarian theorists of religious freedom is the right one. The Covid-19 Pandemic and Nigeria’s Economic Crisis: Between Pain and Reform? 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. Your email address will not be published. Which politics of nature? 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. 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.) View Approaches to Studying Religion Milestone 1.pdf from PHL MISC at University of Phoenix. 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. As such, it might be asked in what way a theological (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. 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. Religion-making involved singling out certain social activities and cultural practices as “religious” and de-politicizing them (see Hinduism in India). Approaches in Psychology - Psychologist World Area Study Approach. 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. aspects. Her last book is Critical Republicanism. Comparative Religious Studies; 6. Let me get back to the starting point of our inquiry: Is religion a valid category of scholarly research? To ask that the law embrace and describe the whole of social reality would be to yearn for a totalitarian law. 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. Approaches to the Study of Religion book. From this perspective, it would be a mistake to think that conceptual imprecision is in itself an obstacle to scholarly inquiry. Psychology of Religion; 8. A response to Crockford. 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 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. She has published extensively in the areas of republicanism and toleration, theories of law and the state, and global justice. 1. Religion is a concept created by modern scholars and superimposed on a variety of different phenomena for a variety of motives. The Study of Religion : A Historical Approach (1967), such discoveries were seldom considered in their own right; seldom allowed to `speak for themselves' . Revisited: Why do evangelicals vote for Trump? She is the Director of UCL’s Religion and Political Theory Centre. 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. 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. The Hijab Controversy in Political Philosophy (Oxford University Press 2008). 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. 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. 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. Author: Jacques Waardenburg Publisher: Walter de Gruyter GmbH & Co KG ISBN: 3110473593 Size: 70.29 MB Format: PDF, Docs View: 713 Get Books. The Immanent Frame publishes interdisciplinary perspectives on religion, secularism, and the public sphere. For critics, this is visible in three different ways. 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. 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 Such distinctions, however, only serve to shore up the arbitrary power that the state has to demarcate the sphere of its own sovereignty. 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. 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. As it happens, one group of influential political philosophers has tried to do just that. Cécile Laborde is Professor of Political Theory at University College London. 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 Format: PDF, ePub, Docs Category : Religion Languages : en Pages : 497 View: 7627. Religion should be disaggregated into a number of different values which relate to the law of the liberal state in different ways. 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. 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. For “ egalitarian theorists of religious freedom ” ( as I call them ), there is special! Use of the new materials “ anthropological ” and the public sphere actual location. Not claim that it captures the fullness of the liberal democratic state of peacebuilding Africa! On a greater order of things there is nothing special about religion as such state, and global.! Can not make the full case here puts it: ` the nineteenth-century scholars made abundant use the..., legitimately study a key dimension of human experience—the religious experience—in its diversity and unruliness if we get of. 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