In this second part we ask "the epistemic/ontological question": in studying these experiences, how far should we be concerned with the ontology? Would to do so be an abandonment of the scientific materialism which underpins the discipline, and therefore a slide back into theology? Or can there be a bigger model of materialism - a "complicated materialism", to use Ann Taves' expression - in which these phenomena might be suitably explicable?
In October 2013, a four day international conference was held at the Esalen Institute in Big Sur, California, on the theme of ‘Anthropology and the Paranormal’. This special two part episode explores some aspects of the sometimes fraught relationship between “paranormal” events and beliefs (The WorldReligions“) and Religious Studies. This two-part episode has been produced in collaboration with Jack Hunter, editor of the journal Paranthropology, and co-convenor of the Esalen conference.
In this second part we ask “the epistemic/ontological question”: in studying these experiences, how far should we be concerned with the ontology? Would to do so be an abandonment of the scientific materialism which underpins the discipline, and therefore a slide back into theology? Or can there be a bigger model of materialism – a “complicated materialism”, to use Ann Taves’ expression – in which these phenomena might be suitably explicable? Or, as Bowie puts it, can we use “empathetic engagement” to adopt the ontology for research purposes? You will hear, in the following order, the voices of Jeffery Kripal, Ann Taves, Tanya Luhrmann, Fiona Bowie, Paul Stoller, Charles Emmons and David Hufford. Part 1 can be downloaded here.
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Fifteen international scholars from anthropology, religious studies, folklore and psychology met to discuss the potential contributions of these interrelated disciplines to the investigation of paranormal beliefs and experiences. Fiona Bowie’s report of the conference may be read here.
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It is generally accepted - at least as far as most academics are concerned - that there is a distinct difference between religious studies and theology. As you shall see from this interview, however, things are much more complicated, and Professor Wiebe is particularly qualified to present his own take on the relationship between these two distinct disciplines.
For those of us in Britain the question of Religious Education (notionally 'Religious Studies at primary and secondary school level') has become an ever-increasing issue of concern. Just what exactly should RE entail? Should RE be teaching about religion or teaching religion? Who, even, should be RE teachers? In this interview, ...
Fourteen contestants. One tetchy quizmaster. Three microphones. Numerous cases of wine. One glamorous assistant. Many bruised egos. A boisterous studio audience. A splash of irreverence. Dozens of questions. Four years of podcasts! A rapidly diminishing reservoir of academic credibility. And far, far too many in-jokes...
The second of our Editors' Picks "repodcasts", and this time Jonathan has chosen our interview with James Cox on the Phenomenology of Religion. It was, incidentally, also our very first podcast, originally broadcast on the 14th of January, 2012. Jonathan also wrote the response to this interview, entitled “What is Phenomenology?“.
By claiming the invisible not simply as a materialist term but a metaphysical one as well, Harriss contends that despite—or even because of—his status as a thoroughly “ secular” novelist and critic, Ellison’s writing reflects important theological trends and issues that mark his age and the cultural inheritances of his literary production.
Dr. Ralph W. Hood Jr. has extensive experience in the field of psychology of religion and particularly in the study of mysticism and mystical experience. As an early pioneer in the renaissance of the field of psychology of religion, Hood’s work is extensive and prolific exploring a variety of research topics in the social sciences of religion.
In the complex and sometimes fraught relationship between New Religious Movements and the wider culture and state, why is it that children are so often a focus? Children are seen as needing special protection and therefore legitimising dramatic state intervention, but are also seen as of particular importance to the future of these movements, and in some more millennial groups, of the world itself.
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