History,Theory, and Ideology

This review article argues that the critique of contemporary discourses about religious self-improvement offered by Craig Martin cannot bear the claim that the notion of individual religion must be dropped. On the one hand, comparable phenomena are not restricted to a Western present, and, on the other, they do not disprove the utility of heuristic terms like religion or individualisation. However, a religious semantic of entrepreneurship might be a phenomenon well worth further research.     

Harry Potter and Contemporary Magic: Fantasy Literature,Popular Culture,and the Representation of Religion

This article discusses the reasons for the religious reactions to the Harry Potter novels, arguing that the books contribute to, and reflect, the reconfiguration of religion in contemporary society. The article analyses the media qualities of fantasy literature and the specific representation of magic in the novels and argues that these aspects form an important part of the reasons for the religious reactions. Fantasy literature and other popular culture that represents and mediates religious expressions and phenomena actively contribute to the reconfiguration of, and communication about, religion in contemporary society and are thus of consequence for what we understand ‘religion’ to be in the study of religions.     

Postmodern ontology,anthropology, and religion

This article analyses some changes produced in the contemporary ‘postmodern’ self and its consequences for the anthropological study of religion. In this regard, these changes influence deeply the way we westerners represent our ontological structure, and approach other religious systems and ontologies, due to the current processes of globalisation and transnationalisation, the notion of Self often fluctuates between an old stable, autonomous, maximiser (condensed) self and a dispersed, multivocal one. It is argued here that traditional anthropological analyses of religion lack this critical and reflexive awareness. For that reason, cultural phenomena such as shamanism, sorcery, and many forms of religious and cosmological syncretisms, are frequently approached from a distant, naturalistic viewpoint In this paper a more existential view of religion is proposed; it approaches the observer to the observed, opening up his/her assumptions about the ‘order of things’. A collection of notions, such as critical hermeneutics, critical intersubjectivity, dialectics, and ontological language is discussed, to build a fresh inquiry into the realms of numinous life.     

Making Space for a Dialogical Notion of Religious Subjects: A Critical Discussion From the Perspective of Postsecularity and Religious Change in the West

In this article I address some topical themes from the ongoing discussion on contemporary religious change in the West and how it poses conceptual challenges to the study of religion. The academic discussion on religious change is vast and my observations are, of course, by necessity limited to my particular interest and argument in this article. On the one hand, I draw on some of the literature that has evolved within and around the concept of postsecularity and, on the other, on more general literature on contemporary religious change. Based on some selected observations, I underline the need to critically rethink how we conceptualize both religion and religious subjects. In my view, current research fosters a greater attentiveness of complexity with regard to religion, but simultaneously it requires us to take seriously a dialogical notion of religious subjects that provides a conceptual account of a subject constituted by being located within and emerging through ongoing social process. This dialogical notion provides a better tool for how current social and cultural reconfigurations of religion are simultaneously played out as a diversity of identities that challenge received categories, such as the religious and the secular.     

Belonging without commitment: the Christocentric view and the traditionist perspective on modern religion

This essentially theoretical article suggests a novel way to conceptualise the middle spaces of people whose link to religion is perceived as partial and fragmentary – the vast majority of the population in the world of the twenty-first century, who belong to a religious tradition but are quite selective in their observances. We first argue that current conceptualisation of the middle spaces suffers from a predisposition we view as ‘Christocentric’. As the key to an alternative and non-Christocentric approach, we suggest the concept of ‘traditionism’, which permits a new theoretical discussion of the meanings of religion for contemporary individuals who belong to a religious tradition but are not fully committed to its current authorities or affiliated with recognised denominations. As a case study to clarify the new, non-Christocentric conceptualisation, we suggest the religious identity of contemporary ‘Arab Jews’ – Jews whose families originated in the Muslim Middle East – to highlight the potential contribution of a certain Jewish perspective to an understanding of modern religion as tradition and of modern practitioners of religion who belong to no denomination as ‘traditionists’.     

Body pedagogics and the religious habitus: A new direction for the sociological study of religion

Sociological theory has been central to the modern study of religion. In the face of the global resurgence of religious phenomena, however, and the challenge this has presented for the assumptions that characterised much twentieth century sociology, there is a need for new theoretical models to make sense of religion today. This paper contributes to this task by building upon Durkheim's suggestion that religious social facts become fully efficacious only when internalised, and Luhmann's interest in sociological manifestations of ‘transcendence’ and ‘immanence’, in order to analyse religion as a thoroughly embodied phenomenon that can be understood through the study of religious body pedagogics. Having outlined the key steps involved in the analysis of body pedagogics, we illustrate the utility of this realist framework through an ideal-typical representation of Christianity and Islam and reflect, via a consideration of several objections that could be directed towards it, upon how this approach can deal with the complexities and contingencies of contemporary religion. In conclusion, it is suggested that this systematic body pedagogic focus on embodied commonalities and differences across diverse religious contexts offers a valuable basis upon which to engage critically with religion today.     

Mainstream personality psychology and the study of religion

In this commentary, I make some general observations about the study of personality and religion and some specific comments about individual articles from the perspective of contemporary personality psychology. Most of the authors represented here treat religion as a domain of human experience and behavior that can be understood in terms of familiar personality principles and processes. I therefore urge greater attention to the Five-Factor Model of personality traits, especially Openness to Experience, in understanding religious phenomena. Mainstream psychologists, including longitudinal researchers, behavior geneticists, and epidemiologists, should consider the inclusion of religious variables in their research designs.     

Editorial: minding the (explanatory) gap

‘I had rather believe all the fables in the Legend, and the Talmud, and the Alcoran’, says the robust and bluff believer, Francis Bacon, as the studio manager reaches to switch off the sound on his Elizabethan cultural perceptions, ‘than that this universal frame is without a mind... God never wrought miracle, to convince atheism, because his ordinary works convince it...’. ‘It is true’, he goes on, ‘that a little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion’. Bacon assumes that the atheist rejects ‘religion’, not just belief in God: no middle term is readily available to him. There is a lingering nuance that ‘atheism’ is ‘shallow’ in its rejection of ‘religion’, which we can register, and even deploy, without thereby endorsing theism: can now insist that the rejection of theism is not yet atheism. Or can we? This is familiar enough stuff for Buddhists, who seem typically in their ‘non-theism’ to represent an agnosticism of indifference rather than of perplexity. But we need to recall why it might seem contentious, and revisiting the scene of religious perplexity can be salutary, since religious dialogue is not apologetic opposition but imaginativeengagement.     

Salvaging and secularizing the semantic contents of religion: the limitations of Habermas’s postmetaphysical proposal

The article considers Jürgen Habermas’s views on the relationship between postmetaphysical philosophy and religion. It outlines Habermas’s shift from his earlier, apparently dismissive attitude towards religion to his presently more receptive stance. This more receptive stance is evident in his recent emphasis on critical engagement with the semantic contents of religion and may be characterized by two interrelated theses: (a) the view that religious contributions should be included in political deliberations in the informally organized public spheres of contemporary democracies, though translated into a secular language for the purposes of legislation and formal decision making and (b) the view that postmetaphysical philosophy should seek to salvage the semantic contents of religious traditions in order to supply the evocative images, exemplary figures, and inspirational narratives it needs for its social and political projects. With regard to (a), it argues that the translation requirement impairs the political autonomy of religious believers and other metaphysically inclined citizens, suggesting that this difficulty could be alleviated by making a distinction between epistemologically authoritarian and non-authoritarian religious beliefs. With regard to (b), it argues that the salvaging operation is not as straightforward as Habermas seems to suppose and that social and political philosophy may not be able to tap the semantic power of religious traditions without relying on metaphysical assumptions; it concludes that, here, too, a distinction between authoritarian and non-authoritarian approaches to knowledge and validity may be useful.     

Why Go to Church When You Can Drink with Mary? Gaymale Clubculture as Religion without Religion against Ethics

Abstract

This paper draws upon contemporary cultural theory to identify gay male club culture as a ‘wild zone’ in contemporary Western culture, a place of regulated deregulation, tainted by ‘toxicity’ certainly but also offering an asketic way, a new way of life which addresses the problems and pains of the current one. Brant argues that gay male club culture may be characterized as ‘religion without religion’ because it is ‘impassioned by the impossible’, that is, by the desire to have gay sex understood as good. Bars have a function for the gay community as churches have for the African American community, providing places of safety, in which culture can be preserved and developed; indeed for the gay community bars have been places of safety from the Church. Brant argues that the Church cannot enter ‘the wild zone’ because it itself embodies the bifurcated gender structure that the ‘wild zone’ rejects.     

Religious language and the task of theology in a scientific and eco-sensitive age

In this paper I shall evaluate a trend in theology; an attempt to naturalize and reinterpret the task of theology and the nature and function of religious language. I propose that religious naturalists adopt a pragmatic view of religious language, and I also introduce the notion of Ecologically Mindful Attitude (EMA). I reach the conclusion that this pragmatic understanding of religion is not successful and that it can be challenged on several levels.     

How are religious concepts created? A form of cognition and its effects

Science that needs logical demonstration has failed to eliminate religious concepts. It is as if they have own validity that cannot be broken by scientific knowledge we trust the most at present. In this paper, I will attempt to establish a new cognitive theory to help explain the basis of belief in religious concepts. This form of cognition will be named simply unifying-induction or unifying-inductive cognition. As illustrations, I will consider some typical religious discourses involving concepts such as “all-in-one” or “one is everything.” It is these typically religious discourses that science has not been able to easily sweep away by its logical scientific proofs. In the end, although we perhaps cannot know if the religious beings such as gods really exist or not, we may understand these concepts are very the creation of human cognition. It also has important implications for other disciplines such as robotics, developmental psychology, cognitive archaeology, the history of science, the study of religion and so on.     

The importance of physicalism in the philosophy of religion

First, some say that core physicalism is not anti-religion. I argue that this seems to be incorrect. Physical completeness is a core element of contemporary physicalism; (the evidence for physical completeness is strong); and physical completeness both logically and not strictly logically rejects many central religious views. Consequently, there is a sense in which core physicalism is, in an important way, anti-religion. Second, physical completeness positively supports one significant religious view; and physical completeness permits one to hold two others. The view that physical completeness supports states that there is no natural grounding of the ordinarily taken boundary of the human body. The two views that physical completeness permits one to hold state that a person can be contrastlessly blissful in an ongoing way, and that a person can experience something like light circulating through the ordinary body in an ongoing way. It is further maintained that physicalism allows religious systems to develop in new forms.     

RELIGION AND THE MODE OF PRACTICE IN MICHAEL OAKESHOTT

Michael Oakeshott's religious view of the world stands behind much of his political and philosophical writing. In this essay I first discuss Oakeshott's view of religion and the mode of practice in his own terms. I attempt next to illuminate his idea of religion by describing it in less technical language, drawing upon other thinkers such as Georg Simmel and George Santayana, who share similar views. I then evaluate Oakeshott's view as a whole, considering whether his ideas about religion can stand up to careful scrutiny and whether they have value for present-day reflection on religion.     

Haunted by the Ghost in the Machine. Commentary on “The Spirituality of Human Consciousness: A Catholic Evaluation of Some Current Neuro-scientific Interpretations”

Metaphysical and epistemological dualism informs much contemporary discussion of the relationships of science and religion, in particular in relation to the neurosciences and the religious understanding of the human person. This dualism is a foundational artifact of modern culture; however, contemporary scientific research and historical theological scholarship encourage a more holistic view wherein human personhood is most fittingly understood as an emergent phenomenon of, but not simply reducible to, evolutionary and developmental neurobiology.     

Neither public nor private religion: the Russian Orthodox Church in the public sphere of contemporary Russia

Cross-country comparative studies of religion (e.g. the Religion Monitor) do not cover some important issues regarding the religious situation in Russia. The problem of contemporary Russian religiosity is beyond individual religiosity or religiosity as a spiritual phenomenon. In Russia—one of the countries which experienced Communism as a period of enforced secularization, there are very few people who have had any religious socialization or who have the experience of belonging to the Christian Church or to any religion. The main point of this article is that what is happening with religion in post-Soviet Russia cannot be adequately explained by the concept of ‘public religion’ and the dichotomy of public vs. private religion, due to the practices of private religion manifesting at a very low level among the Russian population, despite the fact that a large number of Russians consider themselves to be Orthodox Christians. However, the representation of the Church in the public sphere has little to do with what concerns Russians who are in some way involved in parishes. As an alternative tool we propose to describe the religiosity of Russians through the methods of network analysis. Results of a content analysis of contemporary Russian and Soviet media, survey data of the Russian population, and data obtained in a network analysis of parishes of the Russian Orthodox Church are used for substantiating this conclusion.     

Eating Ethically: 'Spiritual' and 'Quasi-religious' Aspects of Vegetarianism

Much contemporary belief and behaviour that is not ostensibly religious has yet been perceived to have religious overtones. A variety of terms such as 'invisible religion', 'implicit religion' and 'quasi-religion' have been used to characterise them. This article examines vegetarianism and especially vegetarianism based upon ethical concerns in order to ascertain the extent to which it can be said to exhibit religious or spiritual themes in its ideology and underlying motives. A number of 'quasi-religious' themes, including taboo and avoidance behaviour, reverence for life, the denial of death, reincarnation, observance of disciplines and the rejection of domination and oppression are found to characterise ethical vegetarianism. Support for these conclusions is found in the data from a survey of vegetarians carried out in the Reading area of South Eastern England, of which some results are presented and discussed. The article concludes with a discussion of the appropriateness of using concepts such as 'quasi-religion'. It is argued that although such terms are currently useful, they must in the longer term be replaced by concepts which do not imply that such behaviour is a form of religion or which characterise it always in relation to religion, but which recognise its own distinctive and essentially non-religious character.     

IS SCIENCE THE ONLY WAY TO TRUTH?

Abstract. In the context of contemporary life questions, especially that of world peace, this essay first develops the view that truth is essentially scientific truth. Although religion gives insights for living, as science encompasses more and more of human experience it reinforces and modifies religious truths with its own firm knowledge. However, because of several limitations, it is concluded that science alone cannot give a complete account of humanity and the universe. For our first beliefs and principles we must look to other kinds of truth, which are in accord with scientific truth but go beyond scientific method in their justification.