In this interview, Professor Wouter Hanegraaff tells us about what he dubs “the biggest blank spaces of neglected territories in the study of religion”, namely Western esotericism. He tells how he first came over the German Folklorist Will-Erich Peuckert’s book Pansophie (1936) and discovered a group of renaissance thinkers he had never heard of, ...
In this interview, recorded at the EASR Annual Conference at Södertörn University, Professor Wouter Hanegraaff tells us about what he dubs “the biggest blank spaces of neglected territories in the study of religion”, namely Western esotericism. He tells how he first came over the German Folklorist Will-Erich Peuckert’s book Pansophie (1936) and discovered a group of renaissance thinkers he had never heard of, but whose work evidently had influenced western culture in a profound way. It soon came to show that scholars in the academy wasn’t eager to go into it or take it seriously. Hanegraaf gives us insight to how this developed from being neglected sources of Western thought to an established field of study. He also goes into the question of definition; challenges and approaches within the study of Western esotericism; how the study of Western esotericism relates to the study of religion as a whole; the (non-)universality of esotericism; and additionally his blog Creative Reading and the accessibility of academic knowledge.
The Religious Studies Project, as an academic endeavour studying religion, is of course devoutly secular. In fact, we tend to take the connection between secularity and the academy completely for granted. But was this always the case? If not, how did it become so? And what does secular mean in this context?
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,
"If one is to understand esotericism as a general term of identification reproduced through articulated fields of discourse, Western esotericism can be treated as a historical phenomenon without being nominalistic or idealistic, but instead as a field of discourses of interpretation interacting."
One of the most influential scholars in the contemporary academic study of Western esotericism is beyond doubt the erudite and highly productive Wouter J. Hanegraaff, professor ...
In this discussion, Professor Schmidt discusses her keynote lecture at the Open University's "Contemporary Religion in Historical Perspectives: Publics and Performances". We turn back to discuss some of the "founding fathers" of the discipline of Religious Studies: Rudolf Otto, R.R. Marrett, and Andrew Lang.
In this podcast we have a group discussion about Russell McCutcheon's new book, Religion in Theory and Practice: Demystifying the Field for Burgeoning Academics. Joining us on the podcast is not only the author himself, but two young scholars who also contributed to the book, Matt Sheedy and Tara Baldrick-Marone.
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.
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.
Since the turn of the twenty-first century, there has been a remarkable surge of interest among both academics and policy makers in the effects that religion has on international aid and development. Within this broad field, the work of ‘religious NGOs’ or ‘Faith-Based Organisations’ (FBOs) has garnered considerable attention.
Professor Ian Reader discusses his publication ‘Pilgrimage in the Marketplace’, which explores the very ‘worldly’ conditions of development, popularisation, and ultimately, survival of pilgrimage centres in connection to the dynamics of the marketplace through which the ‘sacred’ as a category can be sustained.
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