With a good representative sample, we can learn about how religion shapes the way people answer new questions, rather than what they believe about the issues alone.
Perhaps my greatest argument against ‘non-religion’ has been based on the notion that it stands as a relational umbrella…
That this conference took place at the National University of San Marcos was quite inspiring. This was the first university on the continent with a theology and arts faculty during the second half of the sixteenth century. Now, almost five hundred years later, Peruvian academics still have an interest in studying religion. However, our current perspectives and methodologies are far more diverse, and ever broadening. I remain optimistic that, in the near future, the academic study of religion in Peru will be as widespread and supported as other research areas.
While claiming to remedy the excesses of anthropocentric thinking, Bauman’s eschatology remains overtly anthropocentric.
Listening to S. Brent Plate’s insights on the comparison between religion and film, and in particular on the role of planning in film, calls to mind the work of the filmmaker David Lynch.
Lynch is an adherent of Transcendental Meditation (TM) -a spiritual discipline and movement founded by Maharishi Mahesh Yogi,
While I respect Masuwaza’s work on many levels, I mostly like it because she reminds me, again and again, to look at my tools of inquiry and see how my tools have shaped what I have found.
Fedele emphasizes that an academic researcher must acknowledge the power issues present in a researcher-interviewee relationship: the academic doesn’t know everything, nor is the participant ignorant.
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.