When belief in God was distilled into belief in a mean God (i.e., vengeful, and punishing) versus belief in a nice God (i.e., compassionate and forgiving), participants endorsing a mean-God concept were less likely to cheat relative to nice-God supporters.
What happens to religion if the future belongs to the cyborgs?
Perhaps it is not religious thinking that is natural, but the deeply rooted religious trends in our society and cultures that shape our thinking from our birth to death.
After all, how can one have a scientific understanding of New Age religions or UFO cults without understanding the spirits, ‘energies’, UFOs, and extraterrestrials that inhabit those religious worlds? Guthrie provided, for the first time, a theoretical basis for such a research project.
“…we should not just be providing information about religious and non-religious traditions, but enabling our students to think critically about religions and to be able to discuss religious and ethical matters in an informed and articulate way (sometimes referred to as ‘religious literacy’).”
Many of the religious “nones,” the term used to describe those who do not identify with a religion, have deeply held spiritual, mystical, or New Age beliefs that are antithetical to the values of Secular Humanism
I asked him about this quote from J. Z. Smith; he replied that he was correct, religion is a constructed category, but that didn’t mean it wasn’t also real. So Latour takes the constructionist agenda of the post-structuralists a step further. Our categories are indeed invented, but not “merely” so, for they are also real. They become real through our wielding of them.
According to Oxford Dictionaries, scientifically speaking, a tomato is a fruit. In the culinary world, the tomato is referenced as a vegetable because it is savory. Notice that the argument has morphed from pertaining to what category the tomato is in based on its qualities to a matter of who is doing the speaking.
“When I think back on it, one thing I truly enjoyed about Professor Strenski’s book—as well as his teaching style—was his ability to tangentially veer off topic while not losing complete track of the subject at hand. Tangents, I have always felt, are the instructor’s greatest tool. Not only do they assist in keeping the student’s attention, but as metaphor, paint the instruction in different hues than mere black and white.”
What is the study of religion\s and how is the nature of the discipline communicated to the public? This article provides a content analysis of the self-presentation of the study of religion\s on the internet by providing a content analysis of a sample of 101 university webpages (departments and programs) from 70 universities from 15 countries. In general, the meta-analysis of the state of the discipline according to its public self-presentation on the university web pages point to a rather limited degree of intellectual coherence. Reflexive statements, i.e. statements that self-critically address the parameters of the study of religion\s on a meta-level, are almost absent in our sample. In light of this analysis, this article suggests some “best practices” for online presentations of the study of religion\s.
“‘Levi-Strauss argues that what “we” in “the West” call history is in fact myth by another name’ (Tremlett, 2008:56). Conversely, what we call myth is also history. But if so, what difference is there in calling a story myth or history? If Evolution can be called both history and myth what differs between each usage? It is, I suggest, the fact that when we speak, for example, of the Evolution myth we think of something that is false-prone and when we speak of the Evolution theory (here a synonym for history) we think of it as true-prone. The question of which is used depends on who is speaking.”
“…Segal touches on something rather interesting when he comments that Freud’s inner circle of brilliant acolytes all outgrew and turned against him, one after another, while Jung’s mediocre followers remained devoted to his methods even after his death. Is there an implied criticism of Jung there, that he didn’t dare surround himself with people who could challenge him intellectually, as he had challenged Freud?”
“Luckily, the overall tone of the conference and the attending scholars, were much warmer than the brisk weather outside the doors of the lovely Westin Waterfront Hotel. This conference report seeks to capture the unadulterated energy and excitement of a young scholar new to the social scientific study of religion and invite more established scholars to reflect on their early days in the field.”
“Concerning this worry surrounding the “dilution” of Buddhism that Barua identifies amongst the Buddhist immigrants in Toronto, some important questions arise for scholars of religion as a whole. Throughout the interview terms like “religion”, “faith”, “theology” are thrown about, ironically often in close proximity to discussions on how Buddhism is tied into not just the immigrants religious lives but also and perhaps most importantly their culture.”
“The assertion that an experience which takes place while under the influence of a drug should not be construed as having religious import implicitly makes a value-judgment about what true or valid religion can consist of, whereas an examination of how hermeneutic and discursive resources are drawn upon to develop a personal or communal account in which drugs and the experiences they elicit are ‘deemed religious’ (Taves 2009) is likely to provide significantly more analytical purchase.”