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This survey course begins with an introduction to the field of Religious Studies, which as an academic endeavor, continues to encourage and invites analysis, questions and exploration from multiple perspectives, commitments and cultural locations. From the distribution of a wide range of beliefs, practices, customs, rituals to politics, science, economics, the arts, our bodies, language and popular culture-just about all aspects of our lives-are inflected by what may be called the religious. On the one hand, religious traditions and their actors who have competed against scientific, political and other spheres of authority and influence; then, on the other hand, religious traditions have cooperated and developed alongside other institutions of power and influence. Following an introduction to the nature of religion and its academic study, we will survey five of the major world religions in the following order: Hinduism, Buddhism, Judaism, Christianity and Islam. Each section of this course begins with an overview of the historical, geographical and cultural background in which the respective religious tradition first emerged, then each unit transitions to an overview of the sacred writings, teachings, rituals and practices within, throughout and across the aforementioned religious traditions. In this introductory course in Religious Studies, we will evaluate how religious traditions have established (and continue to establish) ways of belonging, believing and becoming related to what may be known as the sacred and the profane, the divine and the humane, the transcendent and the immanent. We will conclude this survey course with an introduction to New Religious Movements with special attention afforded to The Church of Jesus Christ of the Latter-day Saints and The Nation of Islam. Recognizing that religious traditions continue to diversify when proliferated and transmitted, we shall seek to evaluate how these religious traditions are colored and textured within historical contexts. The underlying goal of this course is to encourage greater curiosity, appreciation, and cultivation of the interrelated disciplines of listening, reading, reflecting and writing to demonstrate an informed, nuanced and empathetic understanding of world religions. "Normally persons talk about other people's religions as they are, and about their own as it ought to be."
Office: HSSB 3241 Office Hours: M 9:30-11:30 or by appt. Teaching Assistants: "All instruction is but a finger pointing to the moon; and those whose gaze is fixed upon the pointer will never see beyond. Even let him catch sight of the moon, and still he cannot see its beauty." -Buddha
The purpose of this course is to introduce and orient students to the world's religions, with four main goals: 1. To understand the nature of religion, religious traditions of the world including atheism and agnosticism, and to come to know these traditions respectfully, empathetically, and objectively 2. To observe religions and their cultural and historical contexts, diversities, similarities, and spiritualities 3. To think about participation in various religious worlds, doctrines, beliefs, practices, myths, ethics, spirituality, and how that compares to our own religious views and practices; to look at our own traditions as one tradition, in the same way we look at others 4. To become more fully aware of religious diversity in the world and of the need for religious respect, dialogue, relationality, and interspirituality between religions
Nature and function of religion in culture. Systems of belief; the interpretation of ritual. Religion and symbolism. The relation of religion to social organization. Religious change and social movements.
This departmental seminar is required of all incoming students and offers a forum for the discussion of issues central to the field of Religious Studies. This year, there will be two sections, one taught by myself and the other by Dr Anders Runesson. Since Religious Studies might best be considered a field rather than a discipline, its theories, methods and issues can be extremely diverse. In the seminar we will consider the following questions from a variety of perspectives: What do we think we are studying when we study religions? Why do we think this is a worthwhile endeavour? How do we study religions?
Review and Expositor, 2013
This article reflects on the encounter between so-called Western and Eastern traditions, mainly during the modern period. It draws attention to the problematic nature of this encounter during a period of Western colonialism, and the impact of post-colonial criticism and perspectives. It examines the significance of the missionary movement, the development of comparative religion, and the recent emergence of dialogue as a more appropriate means of encounter between various traditions. It concludes with a discussion on the nature of plurality and pluralism, and argues that the church needs to develop a more adequate theology of religions that reflects present realities whilst remaining faithful to its historic witness.
Religion has always been a significant element in human life and history. Why is this? Why do you find religion interesting and important? What roles does religion play in peoples' lives and societies? Are there deeper commonalities underlying various religious traditions, despite their external differences? And what is religion anyway? We will examine these questions by introducing the basic vocabulary and analytic tools of the academic study of religion-a modern discipline stemming from the ideals of the Enlightenment-and by examining multiple case studies, both Western and Asian, focusing on Islam and Buddhism. We will also discuss multiple ways, sympathetic or critical, that influential thinkers make sense of religion in modern times.
ANTHROPOLOGY OF RELIGION: THE UNITY AND DIVERSITY OF RELIGIONS, 2002
An introductory textbook about the nature of religion from an anthropological perspective with illustrations of its concepts that are drawn from traditional and contemporary human societies.
2017
This course explores the monotheistic religions of the Near East (Judaism, Christianity, and Islam), those of India and the Far East (Hinduism, Buddhism, and Taoism) and the " new-age " faiths. The history and practice of each is studied. Special emphasis is laid on the philosophical and psychological basis of each religion and common themes such as " the self " , suffering, free will and ethics. Primary and secondary sources are studied along with an examination of methodology in comparative religion.
2018
This course explores the monotheistic religions of the Near East (Judaism, Christianity, and Islam), those of India and the Far East (Hinduism, Buddhism, and Taoism) and the " new-age " faiths. The history and practice of each is studied. Special emphasis is laid on the philosophical and psychological basis of each religion and common themes such as " the self " , suffering, free will and ethics. Primary and secondary sources are studied along with an examination of methodology in comparative religion.
2018
This course explores the monotheistic religions of the Near East (Judaism, Christianity, and Islam), those of India and the Far East (Hinduism, Buddhism, and Taoism) and the " new-age " faiths. The history and practice of each is studied. Special emphasis is laid on the philosophical and psychological basis of each religion and common themes such as " the self " , suffering, free will and ethics. Primary and secondary sources are studied along with an examination of methodology in comparative religion.
ΧΡΟΝΟΣ. Церковно-исторический альманах, 2024
Vehicle System Dynamics, 2009
VII Jornadas Internacionales de Innovación Universitaria, 2010
Cogent Education , 2022
International Journal of Serious Games, 2024
Deportations in Nazi Era, 2022
The Journal of the Acoustical Society of America, 2008
Journal of the American College of Toxicology, 1990
Contemporary clinical trials communications, 2018
Science (New York, N.Y.), 2014
The Journal of Physical Chemistry B, 2020
Shodh Samagam, 2024
Gaceta Sanitaria, 2012