Orientalism, representation and religion: the reality behind the myth

Said's Orientalism has been called an ‘epoch-making’ and ‘paradigm constitutive’ book. While it undoubtedly caused a stir on its appearance and proved an important influence upon post-colonial studies and other developments in literary and cultural theory, a careful re-reading of it reveals a deeply flawed work that offers a confused analysis of human representations and realities, a highly selective and partial engagement with Western and Middle Eastern history and scholarship, and a particularly unhelpful approach to religion. The argument offered here is that Said's claims about ‘Orientalism’ are actually incoherent, veering between Foucauldian social constructionism and references to trans-cultural human realities; that the theoretical approaches to religion are inconsistent and highly selective; that the account of human agency is entirely inadequate; and that, although Said condemns entire generations of Orientalist scholars as racist, imperialist and ethnocentric, he is insufficiently reflective about his own scholarly position and the implications of its inconsistencies. Although Orientalism has been hailed as a book that ‘breathed insurgency’, it actually offers a vision of human beings as remarkably powerless in the face of arbitrary and abstract discourses that define their lives as oppressors or oppressed. Said sought to demonstrate that the reality behind the myth of scholarly impartiality was a racist and ethnocentric exercise of control and authority over the Orient, but the reality behind the myth of Orientalism is a theoretically flawed work offering a reductive account of religion and an impoverished view of human beings.     

Help-seeking and paranormal beliefs in adherents of mainstream religion,alternative religion,and no religion

This study explored the relationship between help-seeking and adherence to mainstream religion (Christianity, Judaism and Islam), alternative religion (for example, New Age spiritual belief and Paganism) and no religion (including agnosticism and atheism). Four-hundred and fourteen participants completed an online survey which included questions on demographics, help-seeking beliefs and paranormal beliefs (a modified form of the Paranormal Beliefs Scale was used). Previous research had explored adherence to various religions and compared aspects of help-seeking and paranormal beliefs separately. Comparisons were made between basic theoretical differences in belief (e.g., monotheism vs. polytheism vs. rationalism) and help-seeking beliefs. Implications of this research for therapeutic practice are discussed.     

Marx and religion

R. Leuze, Kaiser Verlag, Theologie und religionsgeschichte: Der Weg Otto Pfleiderers, München, 1980, pp.448. N.p.

P. J. Nel, The structure and ethos of the Wisdom admonitions in Proverbs: (Beihefte zur Zeitschrift für die Alttestamentliche Wissenschaft 158). W. de Gruyter. Berlin, New York, 1982. p. xii + 142. DM.74.00     

Jung as psychologist of religion and Jung as philosopher of religion

Abstract: Is it possible to be both a psychologist and a philosopher? Is it possible for a psychologist, or more generally a social scientist, to use social scientific findings to make philosophical claims? Specifically, is it possible for a social scientist to use social scientific findings to determine the existence of God? Did Jung profess to be only a psychologist or also a philosopher? If he professed to be both, did he enlist his psychological findings to make philosophical claims? Specifically, did he enlist his psychological findings to determine the existence of God?