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1989, Religion
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7 pages
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AI-generated Abstract
The Encyclopedia of Religion offers a comprehensive overview of the multifaceted history and variety of human religious experience, as conceptualized by Mircea Eliade and the editorial board. While grappling with broad definitions of religion and sacredness, the work aims to provide an authoritative resource for educators and students of religious studies, history, and anthropology. Key features include signed articles by expert contributors, a thorough index, and a synoptic outline of contents that enhance its usability as a reference work.
Religion, 1987
This two-volume reference work is presented as a `sequel' to J. Waardenburg's Classical Approaches to the Study of Religion published as volumes I and II in this same Mouton series (Reason and Religion). The work is meant to complement thè story' of the academic study of religion in its development up to 1945 implicit in the selections of representative scholars in the field gathered together by Waardenburg. The substance of these volumes does not, however, comprise select passages from key authors in `religious studies', that being virtually impossible given the extensive development of the field since 1945. Nor do these volumes present a unified historical narrative of that `further development' of religious studies. Rather, they contain the reflections of a `team' of scholars, each summarizing the character of the study of religion within the framework of various sub-disciplines, so to speak, that constitute that study. It is the aim of the editor (and most of the authors, it appears) not only to indicate the variety of legitimate research interests in religious studies, but also to show how that variety of approaches interrelate, or, at least, can be integrated so as to constitute a kind of unified theory of the nature of the study of religion. It soon becomes evident to the reader, however-and reluctantly admitted by the editorthat even with this two-volume assault on the problem there is no single paradigm for the study of religion even within sight let alone within our grasp. What unity does appear to exist derives more from the hopes expressed by the editor than from the substance of the essays. Volume I is focussed on `the humanities', i .e. on approaches to the study of religion that, as Whaling puts it in the introductions to the two volumes, transcend the positivism of the scientific approach to religious phenomena by means of the intuitive insight `that the study of religion has to do with man' (I : 25, 26 ; II : 12). In the introduction to the first volume, Whaling attempts to highlight, the contrasts between the classical and contemporary periods in the study of religion and enunciates some general methodological claims that seem to constitute a set of assumptions for all the authors. Five essays follow which cover the historical and phenomenological approaches to the study of religion (U. King), the comparative study of religion (F. Whaling), the study of religious texts and myth (K. Bolle), the scientific study of religion in its plurality (N. Smart), and the global context of the contemporary study of religions (F. Whaling). U. King's essay is more than merely descriptive. It is a polemical essay that argues for a historical and phenomenological study of religions that is more than a narrow, empirical approach to the phenomenon. Such an `empirical positivism', as she calls it, jeopardizes the autonomy of `religious studies' and is, moreover, inadequate to its subject matter. Her review of the methodological debates amongst historians and phenomenologists over the last 40 years, however, is thorough and stimulating .
Verbum et Ecclesia, 2013
This article reflects on the question whether it is still possible to study religion religiously today or not? This is due to the variety of disciplines' interest in religion and its phenomena. Such interest influenced the study to adopt a new approach that is different from that of religious studies. Both religion and its phenomena, especially myths according to the reductionists, should be treated lesser than they are professed to be. Mircea Eliade on the other hand argues differently, as he stresses on the point that religious phenomena can only be studied under religious spheres alone.
Teaching Philosophy, 1989
Neotestamentica, 2018
The Sacred & its Scholars, ed. Thomas A. Idinopulos and Edward A. Yonan. Leiden: E.J. Brill, pp.124-138., 1996
Journal of the American Academy of Religion, 2009
The last two decades have been fascinating and productive ones for theorists of religion. Recent work has offered a remarkably wide range of theoretical perspectives and possibilities that enrich our field even as they plunge us into vigorous theoretical debates. Amidst this contest-even confusion-some basic principles for guiding future work seem to be asserting themselves. Many think that, after a century of confusion and intermingling between theology and the study of religion, scholars of religion are finally in a position to establish the study of religion on properly academic, theoretical foundations. In this story Eliade's antireductionist discourse of the "sacred" becomes the epitome and, it is hoped, the last gasp of religious studies as a quasi-theological discourse. Yet despite their efforts to guide the study of religion away from Eliade, many remain Eliadan insofar as they accept Eliade's "locative" approach to religion. Yet is it really "theology" that is currently limiting the way we "imagine religion," or might it be instead the refusal to think beyond religion's locative function-a refusal very closely linked to the desire for academic respectability in a historicist age? Mark C. Taylor's After God provocatively disturbs the idea that religion is primarily locative and, in doing so, also disturbs the boundaries between the theological and the theoretical, religion and the study of religion. I consider the significance of this virtual map of religion, by reading After
1992
Introduction. 5.2 The Archaic and the Modern Conceptions of Time. 5.3 The Development of Conceptions of Time. 5.4 The Linearity of the Modern Conception of Time. 5.5 Some Problems in Eliade's Usage of History. 5.6 The Sources of Eliade's "History." 5.7 Eliade as Anti-Historian.
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