This paper argues for the ineluctably philosophical nature of "method and theory" in the academic study of religion. More to the point, it encourages a significant re-consideration of what passes for the "Philosophy of Religion," a sub-field whose concentration on mediaeval and contemporary Christian philosophical theology has impeded the development of an effective philosophical treatment of global human religious behavior. The paper seeks a History of Religions that is more informed by and about philosophy as a tradition and as a method and which therefore includes a disciplinary Philosophy of Religion(s) that is more relevant, practical, far-ranging, and productive.
Building upon earlier analysis of Eliade's 'sacred' as 'the intentional object of human experience that is apprehended as the real' (Rennie 1996, 21) this article pursues the concept of the apprehension of the sacred in empirical experience as described by Eliade in his discussion of religious symbols. Using a vareity of visual analogies an attempt is made to understand what Eliade's understanding might imply and how this 'perception of the sacred' might come about. This necessitates some consideration of the status of 'intentional objects' and leads to a reflection on Eliadean claims concerning the 'irreducibility' of religion and of the relation of such claims to contemporary congnitive analyses of religion. The conclusion is that Eliade's understanding can be seen as complementary to recent cognitive theory, which demonstrates the coherence of that understanding.
The following essay reviews Steven Wasserstrom's Religion after Religion— a partial history of the History of Religions—and three theoretical works on historiography: Hayden White's Metahistory, Peter Novick's That Noble Dream, and Robert F. Berkhofer Jr.'s Beyond the Great Story. As well as introducing readers to the argument of these works, the essay uses Wasserstrom's book as an example of a "monovocal" style of the narration of the phenomenal past in opposition to the polyvocal style called for by the historiographers. The purpose of the essay is to indicate the degree to which monovocal representations can apparently justify singular viewpoints by concealing various agendas and lending authority to dubious conclusions. The essay challenges the elevation of a single authorial voice over the plurality of voices representing the plurality of phenomenal pasts and calls for a greater engagement with the pluralism and polyvocality of postmodern historiography.
ForumWith this issue is inaugurated a regular section of discussions and debates on issues in the study of religion raised by articles and reviews in Religion. Readers are invited to submit their comments to the Editors. Comments are limited to 750 words. Responses to Forum comments are also welcome.
Manufacturing the Sui Generis Discourse: A Response to Russell McCutcheonAs well as reviewing my
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