If neither of these concepts, physical or mental continuity between reincarnations, are theologically incorrect, it’s hard to make the case that they are borne out of some more fundamental agent-recognition cognitive structures.
White’s research, in conjunction with my own and others’, calls into question a theoretical assumption held by many CSR scholars that the body plays a negligible role in beliefs about supernatural agents.
Significantly more people are willing to entertain the plausibility of reincarnation than are likely to wholeheartedly adopt reincarnation into their existing belief structure.
The biennial conference of the New Zealand Association for the Study of Religions (NZASR) and the annual conference of the Australian Association for the Study of Religions (AASR) were held together in Queenstown, New Zealand from December 8-10 2015. Interdisciplinary perspectives and theoretical approaches across the humanities and social sciences were evident in the wide-range of papers presented. Islam, and Asian religions more generally, were the most consistent objects of focus, perhaps unsurprising given Australasia’s proximity to Asia and recent increased media attention to the Islamic State.
Increased attention to religion by international governments and NGOs has not necessarily resulted in less problematic models of religion being used by these governments and groups.
We must be aware of how our participation in certain discussions may shape the world around us.
It seems to me to be perfectly possible for someone to agree on the problem of representation, highlight the importance of reflecting on the situatedness of observer, challenge essentialism and still show no particular interest in problematizing analytical definitions of religion.
What might a queer feminist engagement with Latour’s proposals look like?
The North American Association for the Study of Religion (NAASR) held its annual meeting last week in connection with the American Academy of Religion (AAR) and Society for Biblical Literature (SBL) conference in Atlanta, GA. Conference report for The Religious Studies Project by Matt Sheedy.
The theme for this year’s NAASR
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.