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.
When belief in God was distilled into belief in a mean God (i.e., vengeful, and punishing) versus belief in a nice God (i.e., compassionate and forgiving), participants endorsing a mean-God concept were less likely to cheat relative to nice-God supporters.
In his book Big Gods: How Religion Transformed Cooperation and Conflict, Dr. Ara Norenzayan addresses two “puzzles” about human existence. First, how were large-scale societies able to develop?
In the second of our summer "Editors' Picks", Sammy Bishop flags up an important interview in which Dawn Llewellyn provides a great introduction to how feminism, religion, and the academic study of both, might (or indeed, might not) interact. Llewellyn also does an excellent job of flagging up how future work in these fields could become more productively interdisciplinary.
To my knowledge, prior to the nineteenth century, suksma sarira was never applied to the body of a living human being. In India’s yogic and tantric literature, this has simply been called “the body,”
I find Jay Johnston’s endeavor to integrate what she acknowledges as Eastern concepts of the “subtle body” into Western conversations on subjectivity, ethics, perception, interpersonal relations,
"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 ...
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...
Discussion focuses upon the history of the 'postsecular', potential definitions, disciplinary and geographical differences, and ultimately suggests that ‘postsecularity’ is effectively dressing up ‘secularity’ in obfuscating clothing.In his 2011 Presidential Address to the Society for the Scientific Study of Religion in Milwaukee,
in this interview, we discuss Jenny Butler's work on Paganism in Ireland, the impact of that particular context upon the Paganism/s she has researched - particularly in terms of language, mythology, and the natural landscape - and also some of the issues associated with the academic study of Paganism in general.
In what sense can a country be “Christian”? Today on the Religious Studies Project, we welcome back Professor Linda Woodhead to discuss and interrogate the question "Is Britain Still a Christian Country?", the topic of her recent Croall Lectures at the University of Edinburgh.
In this episode Maxinne speaks with Dr. Ullrich Relebogilwe Kleinhempel who shares some interesting personal and academic insights into researching White Sangomas and Bantu Shamanism in South Africa.
This work is licensed under a Creative Commons Attribution- NonCommercial- NoDerivs 3.0 Unported License.
The views expressed in podcasts, features and responses are the views of the individual contributors, and do not necessarily reflect the views of The Religious Studies Project or our sponsors. The Religious Studies Project is produced by the Religious Studies Project Association (SCIO), a Scottish Charitable Incorporated Organisation (charity number SC047750).