The pragmatics of defining religion in a multi-cultural world

Few seem to have difficulty in distinguishing between religious and secular institutions, yet there is widespread disagreement regarding what “religion” actually means. Indeed, some go so far as to question whether there is anything at all distinctive about religions. Hence, formulating a definition of “religion” that can command wide assent has proven to be an extremely difficult task. In this article, I consider the most prominent of the many rival definitions that have been proposed, the majority falling within three basic types: intellectual, affective and functional definitions. I conclude that there are pragmatic reasons for favouring the formerly popular view that essentialist definitions of “religions” are inadequate, and that religions should be construed, instead, as possessing a number of “family resemblances.” In so arguing, I provide a response to the view that there is nothing distinctive about religions, as well as to the recent claim that religions do not exist.     

The Making of the Reliably Religious Boy

In Men, Religion, and Melancholia: James, Otto, Jung, and Erikson (D. Capps, 1997) and Men and Their Religion: Honor, Hope, and Humor (D. Capps, 2002), I argued that men are no less religious than women, but their religiousness is different from that of women because it has its psychological origins in the emotional separation between a boy and his mother around the ages of three to five. Employing Freud’s “Mourning and Melancholia” (S. Freud, 1917/1963) essay, I suggested that their religiousness is rooted in an ontological state of melancholy (which is different from the psychological state of depression). In Men and Their Religion I identified the religions of honor and of hope as the primary forms of male melancholic religion, and suggested that humor is a third form that may come to one’s assistance when one experiences the limitations of the other two religions. In this article, I focus on my own early adolescent years (age 11–14) and explain how one boy became reliably religious, that is, how he embraced or internalized the religions of honor and of hope. In the companion article, I will explain how these two religions were relativized—and thereby preserved—by the religion of humor.     

Humor and the Rebellious Spirit of the Early Adolescent Boy

In my companion article on the making of the reliably religious boy (D. Capps, 2006c) I presented my argument that, whereas the younger boy of three to five is becoming religious as a result of his emotional separation from his mother, the early adolescent boy (age 11–14) has become reliably religious in that he has developed a religious habit of mind, a habit reflected in his embrace of the religions of honor and hope. I presented myself as a case study in this regard. I noted, however, that there is a third form of religion, that of humor, and that it relativizes—and thereby preserves—the religions of honor and hope. I also noted that religion and spirituality are capable of being differentiated. I suggested that my own spirituality took the form of rebellion and that this spirit of rebellion fueled and was fueled by the religion of humor. Employing Freud’s writings on humor, I explain in this article how this works.     

Comparing Biographical Backgrounds of Religious Founders and Converts to Those Religions: An Exploratory Study

This paper is an exploratory, preliminary investigation of the possible links between the biographical backgrounds and developmental trajectories of major religious figures such as Jesus Christ, Muhammad, Buddha, and Baha’u’llah, and the backgrounds of those who convert to these religions (or certain groups within these religions) in the West. This article ends with the hypothesis that in terms of biographical backgrounds and motivations for conversion, followers’ narratives resemble those of their religious leaders in some areas.

Grading Religions

This essay develops standards for grading religions including various forms of spiritualism. First, I examine the standards proposed by William James, John Hick, Paul Knitter, Dan Cohn-Sherbok, and Harold Netland. Most of them are useful in grading religions with or without conditions. However, those standards are not enough for refined and piercing evaluation. Thus, I introduce standards used in spiritualism. Although those standards are for grading spirits and their teachings, they are useful in refined and piercing evaluation of religious phenomena. The spiritual standards complement James’s, Hick’s, Knitter’s, and Netland’s standards. Although most of the spiritual standards are rationally unjustifiable, they have practical value.     

Religious Traditions in Local Communities of China

All religions in China are closely linked to the traditional religion based on the patriarchal clan system. This bedrock faith of the Chinese, as it interacts with native religions and foreign religions, has fundamentally influenced the religious psychology of all Chinese people. Following a brief introduction to China’s religions, this article discusses folk religions as the main expression of traditional patriarchal religion, as well as their function and impact in contemporary society. The article then outlines relations between the multiple religions and cultures of ethnic groups in pluralist China to help the reader better understand the interaction between religious and cultural traditions of the Chinese people.     

Misattribution and social control in the children of god

This article argues that deviant religions use supposedly godly justifications for their punishment systems by establishing theologies in which members misattribute divine authority to leaders whom they relate to emotionally as to demanding parents. These misattributing theologies “sanctify” the harsh suffering that members often experience. Illustrations of the theoretical points come from texts published by the Children of God in its early period (the 1970s), supplemented by accounts given by two women who have left the group. Earlier versions of this paper were presented at academic conferences in Vancouver and Washington, D.C. Professor Kent's research was supported by a grant from the Social Sciences and Humanities Research Council of Canada.     

Managing religions: state responses to religious diversity

After 9/11 there is a general sense of the crisis of liberalism and secularism, and the need for greater security and surveillance. Diasporic Muslim communities have been increasingly the target of government interventions and investigations, resulting in various forms of governmentality that in fact constitute a ‘management of Muslims.’ The traditional strategies of benign neglect have been replaced by periods of intense governmental activity. The idea of ‘managing Muslims’ is often disguised by a more neutral terminology such as pluralism or multiculturalism. This article examines two versions of the management of religions from policies of ‘upgrading’ or retraining of Muslims for modernity to more robust policies of containment, rendition and seclusion. The result of securitisation and globalisation is the rise of a new type of society that I call ‘the enclave society.’ In such societies governments are creating new policies of ‘enclavement’ to quarantine communities that are undesirable or unwanted or dangerous. The mobility of a global society is now being constrained by encirclement and enclavement through building walls, ghettoes, catchments and no-go areas. Such policies are likely to be counter productive, requiring an escalation of draconian interventions.     

Catholic Theological Education in a Religiously Pluralistic Age

Abstract. This article describes the transformation of Catholic theological education over the last fifty years from a highly defensive posture vis‐à‐vis other religions toward dialogical engagement with members of other religions and all persons of good will. Until Vatican II, most Catholic theologians and officials distrusted exploration of other religions as leading to a dilution of Catholic identity. Vatican II condemned anti‐Semitism and called for dialogue among religions in pursuit of common values. Since the Council, there have been developments in interfaith education on three levels: religious studies, comparative theology, and inter‐religious practice.     

Foundations,institutes, charities,and proselytes in the early modern Holy Roman Empire

This article examines the support given to Jewish converts both before and after their conversion to the Lutheran faith during Pietism. Two central measures of support are discussed: proselyte institutes and proselyte charities. The first were aimed mainly at people with a Jewish background, the second were accessible primarily to members of the non-ruling Christian denomination but also, to a lesser degree, to Jews and followers of other religions. Most Pietist supporters of proselyte institutes had networks that reached across and beyond the whole empire, and were also connected with proselyte charities. Those charities were part of the common conversion policy, which was not only closely connected with the welfare practices of secular and church authorities but was also an expression of denominational rivalry. These measures and institutions notwithstanding, Jewish proselytes, like converts from other religions and denominations endured discrimination; Converts lamented that there was no real integration into the Christian community, even after their baptism, and support was too often conditional on “good behavior”, even when, seemingly, there was good will on the part of institutes and their sustainers.     

Selfhood and Fiduciary Community: A Smithian Reading of Tu Weiming’s Confucian Humanism

Tu Weiming, as a leading spokesman for contemporary New Confucianism, has been reinterpreting the Confucian tradition in the face of the challenges of modernity. Tu takes selfhood as his starting point, emphasizing the importance of cultivating the human mind-and-heart as a deepening and broadening process to realize the anthropocosmic dao. He highlights the concept of a “fiduciary community” and advocates that, because of it, Confucianism remains a dynamic “inclusive humanism.” Tu’s mode of thinking tallies well with Wilfred C. Smith’s vision of religion, specifically the latter’s exposition of faith as a universal human quality and proposal of “corporate critical self-consciousness.” This article details the theories of both scholars, highlights their similarities, and contrasts their differences. It argues that Smith’s world theology provides a heuristic framework through which one understands how Tu has advanced his Confucian humanism from a Chinese philosophical or cultural tradition to the midst of world religions.     

Religion and the Limits of Liberalism

This is the editors' preface to a special issue of Philosophia on 'Religion and Limits of Liberalism'. It begins by noting the challenges which the 'return' of religions to liberal democracies poses to the liberal commitment to respect citizens’ freedom and equality. Then, with particular reference to Rawls' theory of liberal politics, it situates the papers in relation to three different senses of liberal ‘respect’ that are challenged by contemporary religions – one understood in terms of the justification of political power, another as tolerance of diversity, and the third in terms of freedom from interference.     

What time reversal invariance is and why it matters

David Albert's Time and Chance (2000) provides a fresh and interesting perspective on the problem of the direction of time. Unfortunately, the book opens with a highly non-standard exposition of time reversal invariance that distorts the subsequent discussion. The present article not only has the remedial goal of setting the record straight about the meaning of time reversal invariance, but it also aims to show how the niceties of this symmetry concept matter to the problem of the direction of time and to related foundation issues in physics.     

Religious Diversity, Christian Doctrine and Karl Barth

Abstract:   The recognition of the heterogeneity of the goals of the world's religions has led to a greater alertness to the doctrinal questions raised by the presence of truth and rectitude which Christians might recognize in the other religions. In this article J.A. DiNoia's proposals for the recognition of subordinate and non-oppositional truths in the other religions, and his more recent defence of Barth's account of the religions in Church Dogmatics §17, are brought into dialogue with Karl Barth's account of truth extra muros ecclesiae in CD §69. It is argued that the latter raises a number of crucial doctrinal questions for DiNoia's own proposal for the recognition of subordinate and non-oppositional truth, and that it is a more important resource for contemporary discussions than is the controversial CD §17.     

In the Name of the Father, the Son and the Holy Spirit: A Critical Reflection on the Trinitarian Theologies of Religion of S. Mark Heim and Gavin D'Costa

Abstract:  S. Mark Heim and Gavin D'Costa are two significant contemporary authors grounding a theology of religions in the doctrine of the Trinity. This article critically examines their respective interpretations of the doctrine of the Trinity, and their deployment of this doctrine in appreciation of religious difference. Heim, in his attempt to provide a theological validation for the world religions, departs from more traditional formulations of the Trinity. Ironically, this departure means that he fails to describe the world religions in their own particularity, that is, as they would describe themselves. D'Costa, by contrast, maintains a sound trinitarian position, and raises the question of Christian responsibility toward the world religions from precisely this theological grounding. He does not conceptualize the religions within a theological framework, but does demonstrate that engagement with the religions constitutes an obedient ecclesial response to the Trinity.     

Richard Pryor: Melancholy and the Religion of Tragicomedy

Drawing on Donald Capps’ discussion in Men and Their Religion (2000) on the development of the melancholy self in early childhood and the emergence of three religious impulses as a consequence of its development (the religions of honor, hope, and humor), this article focuses on the early childhood experience of Richard Pryor and the role that the religion of humor plays in helping him cope with these experiences. Particular attention is given to his grandmother’s paradoxical role in his life and his identification of her as his spiritual mother.     

World Religions and the Northern Ireland Curriculum

The aim of this article is to assess the arguments for and against the inclusion of a study of world religions within the religious education provision of schools in Northern Ireland. The point of departure for our discussion is the Inter-Faith Forum's recent claim that exclusively Christian content may be in breach of equality and human rights legislation. It is concluded that there should be teaching about world religions but that multi-faith religious education of the form espoused in England and Wales, whereby a wide range of religions is covered, is inappropriate to the Northern Irish educational and cultural context.     

Conclusion: Construction sites at the juncture of religion and gender

The articles in this special issue offer fresh definitions of ‘new’ and ‘old’, of ‘local’ and ‘world’ religions. The themes of purity, danger and fundamentalism; female leadership, mediumship, self-sexism; and natalism and nationalism are discussed. This conclusion stresses the ‘folk’ sources of ‘mainstream’ religions, and focuses on the way the articles show women to be at the juncture of changing values concerning religion and gender, reform and fundamentalism.     

The Catholic Church and Croatia's Two Transitions1

Abstract

In this article we examine the religious situation in postsoviet Estonia. Traditionally a Christian country, Estonia today is strongly influenced by its Soviet past. Only one third of the population belongs to a particular religion, while nearly half the population say that religion plays no role in their lives. The state's attitude towards the various religions is remarkably positive and the legislation concerning religious organisations is very liberal. Most believers in Estonia belong to Lutheran and Orthodox churches. The biggest non-Christian religion is Estonian Native Religion, and there are also Buddhist, Jewish and Muslim communities. In the late 1990s several problems arose concerning legislation and religious studies at schools. Discussion of these topics found the Christian denominations on one side and non-Christian religions on the other. Although the question whether Religious Studies should be a compulsory subject in schools is still fervently disputed, this now happens in the secular media, while discussion has more or less ceased amongst the various religions. The dialogue between Christian and non-Christian religions is nearly non-existent and there seems to be no will to intensify interrelations. If problems emerge, the representatives of the various religions turn to the state rather than discuss them among themselves.     

Functional lateralization, interhemispheric transfer and position bias in serial reversal learning in pigeons (Columba livia)

In the present study we investigated lateralization of color reversal learning in pigeons. After monocular acquisition of a simple color discrimination with either the left or right eye, birds were tested in a serial reversal procedure. While there was only a slight and non-significant difference in choice accuracy during original color discrimination, a stable superiority of birds using the right eye emerged in serial reversals. Both groups showed a characteristic ‘learning-to-learn’ effect, but right-eyed subjects improved faster and reached a lower asymptotic error rate. Subsequent testing for interocular transfer demonstrated a difference between pre- and post-shift choice accuracy in pigeons switching from right to left eye but not vice versa. This can be accounted for by differences in maximum performance using either the left or right eye along with an equally efficient but incomplete interocular transfer in both directions. Detailed analysis of the birds’ response patterns during serial reversals revealed a preference for the right of two response keys in both groups. This bias was most pronounced at the beginning of a session. It decreased within sessions, but became more pronounced in late reversals, thus indicating a successful strategy for mastering the serial reversal task. Interocular transfer of response patterns revealed an unexpected asymmetry. Birds switching from right to left eye continued to prefer the right side, whereas pigeons shifting from left to right eye were now biased towards the left side. The results suggest that lateralized performance during reversal learning in pigeons rests on a complex interplay of learning about individual stimuli, stimulus dimensions, and lateralized response strategies. Received: 4 June 1999 / Accepted after revision: 18 August 1999