Those of us within psychology of religion who study secularity are privileged to be working in a time where secular beliefs and nonbelievers are starting to be taken seriously within the field as a whole.
The Biennial “Conference on Religion and American Culture” was held June 4 to June 7, 2015 in Indianapolis. The conference is sponsored by the Center for the Study of Religion and American Culture and Religion & American Culture: A Journal of Interpretation. Conference report for The Religious Studies Project by
Rushdoony, as he emerges in McVicar’s narrative, does not seem inspired by his own vision of biblical families.
We find ourselves in a time when countries like the UK and the US are, even now, officially providing their citizens the option of identifying via the use of hyphenated ethnicities.
What do we do when our access to documents is contingent on our neutrality? How much of what we can say about the rise of the Religious Right is similarly hindered by restrictions of speech or limited by access to sensitive personal documents?
“The Study of Religions in Ireland: People, Places, Projects” Irish Society for the Academic Study of Religions (ISASR), Trinity College Dublin, May 11th 2015. Conference report for The Religious Studies Project by Dr. Eoin O’Mahony, Department of Geography, St Patrick’s College DCU
The fourth annual conference of the Irish Society for
Would it be better to say “Japanese Religions”? How about “religions of Japan”? Or, is “religion” even the best word to use to describe the Japanese traditions we’re studying?
“Societies in Transition: Progression or Regression?” British Sociological Association (BSA), University of Glasgow, 15-17 April 2015. Conference report for The Religious Studies Project by Rachel Hanemann.
The British Sociological Association’s conference was held this year at the University of Glasgow. The conference theme was “Societies in Transition: Progression and Regression, although
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.