The disappointment of Western pacifists here is not unlike the reaction of early Orientalists who, disappointed by the ritualism and deity-worship they found in living Buddhist cultures, described a degenerate Buddhism.
I wish to deepen the discussion by investigating the discursive link and importance Catholic Ultramontanism played in constructing French-Canadian/Franco-American identity on both sides of the Canada/US border.
PhD candidate Hans Van Eyghen reporting for The Religious Studies Project:
The question ‘What is religious belief?’ has a long history and with no definitive answer to date. The aim of this one day workshop was to shed new light on the question by combining three perspectives on the matter: cognitive
If content can explain the tendency to hold supernatural beliefs, but cultural learning is required to create religions, then we can make specific predictions about how these things should vary around the world.
While the tendency to think of Sufism as a kind of individualized or more private form of Islam is quite prevalent, the representation of Sufism as a form of ‘peaceful Islam’ or as a ‘solution’ to the ‘problem’ of radical Islam is equally pervasive.
While evolution does provide a biologically rooted framework that affords cognitive psychologists the theoretical rationale for extrapolating that all cultures utilize the same mental facilities (albeit quite differently depending on their environment), in order to explain religion in all its variants both past and present, cognitive psychology is both necessary and sufficient.
In this hard-hitting report, Alex Uzdavines reflects on the highs and lows of his recent experience at the American Psychological Association Division 36 Society for the Psychology of Religion and Spirituality 2015 Mid-Year Conference hosted by Brigham Young University (BYU) in Provo, Utah, United States on March 20th and 21st 2015.
Can one really engage in a “serious conversation” in which one always has “the last word”? Or is that perhaps a “misrecognized monologue,” to use Lincoln’s terms? And what are the potential political implications of the assertion that scholars “have the last word”?
I am interested in how displays by religious paragons which contradict expressed statements of belief may be uniquely corrosive to the religious certainty of believers.
Are we to believe those mountains weren’t here before humans came to name them?! Mountains, dammit! They’re real and they’re mind-independent! (It’s at this point that the radical constructionists ask, “can you say that without discourse?” and then the realists really go apoplectic.)
With the strength of a research method, there is a corresponding weakness. And these weaknesses turn out to be overcome by the strengths of other, “opposite” kinds of methods.
The RSP collaborated with Society for the Scientific Study of Religion at their 2014 Annual Meeting in Indianapolis to offer and video record an interdisciplinary panel on the study of religion. Each of the papers presented are not only from different fields in the study of religion but also methodologically or theoretically apply an interdisciplinary approach. The authors represent the best in their fields. Some are established scholars with a body of work while others are up-and-coming talent.
Many of my participants felt that familiarity with Christianity permitted them to be critical in a way that they could not with other religious traditions.
Recent scholarship on Mesoamerican religions has been influenced by Mircea Eliade in a persistent fashion that has yet to be critically addressed.
Comic books frequently include alternative or heterodox religious ideas, something underscored by the fact that two of the most acclaimed writers working today (Alan Moore and Grant Morrison) are practising magicians, and their work frequently contains references to their practises.