What is the relationship between Religious Studies and the study of the Christian New Testament? Although RS is often considered to be "studies of thee other religions", Biblical Studies also offers a way into the broader theoretical and definitional issues in the study of religions. As Dale B. Martin explains to Jack Tsonis,...
What is the relationship between Religious Studies and the study of the Christian New Testament? Although RS is often considered to be “studies of thee other religions”, Biblical Studies also offers a way into the broader theoretical and definitional issues in the study of religions. As Dale B. Martin explains to Jack Tsonis, Biblical Studies is non-confessional and provides a useful toolbox for historical and textual analysis. They go on to discuss the possibility or otherwise of RS as politically neutral, and the state of the discipline within the modern academy in the US.
During the annual conference of the European Association for the Study of Religion at the University of Groningen, the Netherlands, Damon Lycourinos had the pleasure of interviewing Jay regarding her work on the subtle body and alternative notions of intersubjectivity, addressing both the theoretical and methodological...
This is the second part of our interview with Professor Bruno Latour. This time, Latour and David Robertson discuss Latour’s recent works We Have Never Been Modern and On the Modern Cult of the Factish Gods. Discussion moves from his critique of the distinction between the manufactured and “real”, and how this affects our models of belief.
"[Martin] alludes to a greater problem: the imbalance of power, the greater influence of Christianity in Western academia, compared with other religions, both major and minor."
A version of this post was published earlier today with a couple of minor but important changes made by Chris and mistakenly not communicated to the author. These unauthorised changes have been removed, and the version presented below meets with the approval of both Mr Lataster and the editors.
Ann Taves joins us to discuss her work arguing that we should study religions under the broader rubric of "worldviews" and "ways of life". This ambitious interdisciplinary project aims to place a micro-level analysis of individual worldviews into a broader evolutionary perspective.
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:
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.
What is the sociology of religion? What are its particular concerns, dominant themes and defining methodologies? Where did it begin, and how has it evolved? This interview with Grace Davie, the first in our BSA SOCREL series, introduces this important and historically influential approach to the study of religion.
This conversation between Richard Irvine, Theodoros Kyriakides and David G. Robertson concerns magical thinking in the modern world. We may think that such ideas are confined to the fringes in the secular, post-Enlightenment world, but this is not necessarily the case. We talk about Weber's rationalisation and James Frazer's evolutionary model of modernity, and how they relate to ideas of belief, and magic.
Ever since the so-called ‘refugee crisis’ of 2015, the ‘refugee’ in Germany has been constructed in a variety of ways that are implicated in specific co-constitutive notions of the ‘secular’ and ‘religious’ that exert symbolic power by naturalizing certain notions of the religious and thereby the secular while excluding others and feeding back into the subject formation (or subjectivation) of people classified as ‘refugees’. In this process certain positions are produced as hegemonic while others are classified as not acceptable (e.g., “radical”, “not European” or “anti-humanist”).
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