Professor Bruno Latour is one of the most respected scholars in the social sciences today. In this first part, Latour and David Robertson discuss the broader relevance of his work for Religious Studies. They discuss actor-network theory, of which Latour was instrumental in developing. This includes some discussion of phenomenology and religious “essence”.
Professor Bruno Latour is one of the most respected scholars in the social sciences today. This February, he came to Edinburgh University to deliver the annual Gifford Lecture Series, established in 1888 to ‘promote and diffuse the study of Natural Theology in the widest sense of the term” – an opportunity we felt we could not miss. Previous presenters have included such luminaries as William James, Wilfred Cantwell Smith and E. B. Tylor. So how does an anthropologist of science come to be giving the Gifford Lectures?
In this first part, Latour and David Robertson discuss the broader relevance of his work for Religious Studies. They discuss actor-network theory, of which Latour was instrumental in developing. This includes some discussion of phenomenology and religious “essence”. Discussion then moves to Latour’s forthcoming work, Rejoicing: or the Torments of Religious Speech (Polity 2013), a more personal work which concerns not “religion” or “religions” but the adverb “religiously”. What does it mean to talk religiously, and is it still even possible? It is at the same time a fierce attack on religions, but a passionate defence of religious speech.
I am interested in how displays by religious paragons which contradict expressed statements of belief may be uniquely corrosive to the religious certainty of believers.
Put simply, ‘Theory of Mind’ (ToM) and its associated near-cognates (mentalizing, mind reading, social cognition) refer to the socially indispensable human capacity to attribute mental states to others, ...
In this podcast Professor Joe Bulbulia of Auckland University speaks to Thomas White about situating the study of religion within a broader concept of ‘justice’. Bulbulia calls ‘religion and spirituality those features of nature [in the biocultural sense of the word] that combine to cultivate a sense of justice in people’.
Bulbulia argues that common across human societies are conceptions of obligation and responsibility:
Dr Elisha McIntyre discusses her research into religion and humour, particularly looking at comedic work The Church of Jesus Christ of Latter Day Saints as well as a broad range of evangelical comedians. McIntyre discusses the use of religious comedy as a point of entertainment as well as an identity solidifier, evangelical tool, and preaching format within Christianity.
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.
The story goes that somewhere on the West Coast of Africa, sometime in the 17th Century,
In the year 2000, English-speaking scholars interested in ‘religion’ were introduced (in translation) to one of the most important texts in the sociology of religion in recent years, Danièle Hervieu-Léger’s “Religion as a Chain of Memory”. This book placed the study of ‘religion and memory’ firmly on the academic agenda,
The religious landscape of the United States is changing dramatically. Americans must consider what it means to govern a nation of religious minorities. We interview Dr. Robert P. Jones, the founding CEO of the Public Religion Research Institute. Jones discusses findings from PRRI's national surveys on religion and public life, many of which are represented in the American Values Atlas. The data collected by PRRI reveal a number of surprising trends related to religion and its intersection with politics, voting patterns, age, race, immigration, and secularism in the United States. A few key findings highlighted in PRRI's 2016 report on America's changing religious identity and covered in this podcast: (1) white Christians now account for fewer than half of the public, (2) white evangelical Protestants are in decline, (3) non-Christian religious groups are growing, and (4) atheists and agnostics account for a minority of all religiously unaffiliated. We discuss the implications of these findings and more, and we briefly review the research methodologies utilized by PRRI.
Professor Michael Cook, winner of the Holberg Prize 2014, has had a huge influence on the historical study of Islam. In this episode, Knut interviews Professor Cook about his decision to go into history in the first place, about his writing process, the role of the humanities, his reflections about teaching, and why he finds it so important to get the details right.
In this interview with Chris, Altglas discusses the complex genealogy of 'bricolage', tracing a movement from forms of cultural warfare to 'playful, postmodern bricoleurs' - what many might be tempted to dub 'pick and mix spirituality'. However, as Altglas goes on to demonstrate,...
In this interview, Professor Pratt outlines a model for understanding the nature of the ‘persistence’ of religion, paying particular attention to three interwoven dimensions: narrative, ethical, and metaphysical. He also discusses, in the light of this model, the contemporary ‘problem’ of exclusivism and extremism which arguably arise from the lack of an adequate conceptual mechanism for coping with religious diversity.
It is fast becoming a tradition in ‘nonreligion’ research to acknowledge that Colin Campbell’s seminal call in Toward a Sociology of Irreligion (1971) for a widespread sociological analysis’ of ‘nonreligion’ had until very recently been ignored (Bullivant and Lee 2012). Although there has been a steady stream of output on secularisation, and more recently on atheism, ...
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