This brings up and interrogates the basic distinction between Christianity and paganism, or rather the issue of identification of paganism by agents of Christianity.
77th Annual Meeting of the Association for the Sociology of Religion (ASR), 20-22 August 2015, in Chicago, Illinois. Conference report for The Religious Studies Project by Amanda Schutz, PhD student in the School of Sociology, University of Arizona.
The theme of this year’s annual ASR meeting was a familiar one among
“Oganessian proposed that if we were to view politics, or the public sphere, as a “marketplace of ideas,” that would allow us to move beyond the religious/secular binary that dominates western thought. In this “marketplace of ideas” framework, we should view all ideologies, concepts, or moralities as having a societal value, and politics as a kind of flea market for any given worldview to sell their perspective on how to govern the society. This framework frees religious thought of its unfair stereotype of only being suited for one’s private life, putting it on an even footing with all other worldviews.”
Japanese religiosity is not necessarily based on what one believes in, but rather on what one does or should do and what one can get out of such activities, regardless of whether the fruits are of a spiritual or material nature.
I find it our duty to walk the line that holds us from letting the veracity of a claim dictate our field’s observational models or orientations. A single informant’s truth is anecdote, not evidence.
Essentially, Kripal calls out the religious studies world for not having a sufficient appreciation of the power of imagination and invites scholars and the interested public into a new comparativism that moves away from strict materialism.
These early encounters between Buddhism and the West play havoc with many of the dominant models used to understand Buddhism in the West over the last several decades.
The International Association for the Psychology of Religion (IAPR) 2015 World Congress was held on August 17th-20th. Conference report for The Religious Studies Project by Alex Uzdavines, a PhD student at Case Western Reserve University.
I often see “Buddhism in the West” lumped in with new religious movements (NRMs) or more interestingly as sources of therapeutic influence for new styles of mental health treatment such as those seen in the field of Psychology. The compulsion to lump Buddhism with new religious movements may derive from a variety of influences.
Conference report for The Religious Studies Project by our very own Venetia Robertson, RSP Editor and a PhD candidate at the University of Sydney.
Conference report for The Religious Studies Project by David Bradley, a PhD student at Case Western Reserve University.
CESNUR (Centre for Studies on New Religions, Torino) Annual Conference 2015, Tallinn University, Estonia, 17-20 June. Conference report for The Religious Studies Project by Prof. Carole M. Cusack, Department of Studies in Religion, The University of Sydney
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 Jeffrey Wheatley, a PhD student at Northwestern University.
Rushdoony, as he emerges in McVicar’s narrative, does not seem inspired by his own vision of biblical families.