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.
This roundtable recorded at the annual BASR conference at the University of Chester 2017 brought together a group of scholars interested in different perspectives on the legacy of Tylor. Topics discussed included his impact on indigenous societies, the debates over animism,
Jolyon Mitchell is Professor of Communications, Arts and Religion and Director of the Centre for Theology and Public Issues at the University of Edinburgh. In this latest podcast he discusses the relationship between religions and media, focusing on issues of violence and peace. This material touches on his upcoming book, Promoting Peace, Inciting Violence: The Role of Religion and Media (Routledge: 2012). In this text,
In this interview, we first focus on the origins of the term “secularism,” the proliferation of its meanings, and the uses to which it is put in Anglo-American contexts. Then we discuss the uses of the terms secularism and the secular today, particularly using a specific case study from Joe’s research on American nonbeliever organizations.
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,
Amid mass protests against police brutality and systemic racism ongoing in the United States, RSP contributor Ben Marcus speaks with Andre Willis and Carleigh Beriont about race and religion in this month's Discourse episode.
This roundtable, in association with the Faraday Institute for Science and Religion, considers the impact of recent technological advances in Artificial Intelligence (AI) and robotics on religion, religious conceptions of the world, and the human. It draws attention to how such advances push religion beyond how it has been commonly defined and considered.
Naomi Goldenberg argues that 'religion', as a separate sphere from governance, has been projected onto the past for strategic purposes. How does viewing religions as "restive once-and-future governments" help us understand the functioning of this category in contemporary discourse?
According to Gauthier, it is important to note is that religious activity of the day is not haphazard or random pick-and-choose at all. Instead, it is following a new kind of logic, that of consumerism. Marketization and commodification among other phenomena are affecting the field of religion - and vice versa. Listen and find out more!
Religion and the Sacred, the Sacred and religion. Two words that seemingly go together like hand in glove but just how accurate is that? When we talk about religion it’s very hard not to talk about the Sacred but when we talk about the Sacred does this mean we have to talk about religion? What does the Sacred even mean? This introduction began with “Sacred” but it may well be more appropriate to write “sacred”.
What is a discursive approach to the study of religion? And how can it answer the crises of contemporary RS? Kocku von Stuckrad tells David Robertson in this week's RSP podcast. Discursive analysis of one kind or another is perhaps the most prominent methodology in the study of religion today.
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