In this podcast, we check in with the state of the field, discuss developments beyond the Anglophone “West”, some of the many exciting projects being worked on under the “Understanding Unbelief” banner, the utility and pitfalls of the terminology of “unbelief”, and some of the critical issues surrounding the reification of survey categories.
Do you have a call for papers, an event announcement, a job vacancy, grant or award you would like others to distribute?
How about having your notification posted with the Religious Studies Project’s weekly Opportunities Digest? It’s easy, just send them to firstname.lastname@example.org, which is now back in order!
Don’t worry if you
In this interview, we first focus on the origins of the term “secularism,” the proliferation of its meanings, and the uses to which it is put in Anglo-American contexts. Then we discuss the uses of the terms secularism and the secular today, particularly using a specific case study from Joe’s research on American nonbeliever organizations.
With a good representative sample, we can learn about how religion shapes the way people answer new questions, rather than what they believe about the issues alone.
Perhaps my greatest argument against ‘non-religion’ has been based on the notion that it stands as a relational umbrella…
It is unfortunate fact that in popular ‘Western’ imagination, the land of India is frequently orientalised, and naively conceptualized as ‘the quintessential land of religion, spirituality, and miracles.’ Although we would certainly not want to completely invert this stereotype by substituting one unnuanced and inaccurate construct for another, what happens when we take a closer look at a constituency who challenge this narrative, those who identify as ‘rationalists’ and engage in the criticism of ‘religion’ in India?
77th Annual Meeting of the Association for the Sociology of Religion (ASR), 20-22 August 2015, in Chicago, Illinois. Conference report for The Religious Studies Project by Amanda Schutz, PhD student in the School of Sociology, University of Arizona.
The theme of this year’s annual ASR meeting was a familiar one among
Conference report for The Religious Studies Project by David Bradley, a PhD student at Case Western Reserve University.
While often rigorously testing for variance among the religious, many studies treat the irreligious as if they have a static identity, resulting in an elision of the range of beliefs and behaviors that have been found within this growing group.
Making their own contributions to the discourse, Shook and Zuckerman briefly discuss the forthcoming Oxford Handbook of Secularism they are co-editing, the growing field of secular studies, what it might mean to ’be secular‘, different secularisms, and offer up two different views of the relationship between categories such as ’religion‘ and ’secular‘.
Professor Peter Harrison discusses the false historical assumptions behind the current perception that “science” and “religion” have always been in conflict. Providing a wide-ranging historical overview, Harrison begins with the early interplay between religious institutions and scientific activity, goes through the transitions from Newton to Darwin, and then reflects on how the solidification of the false “conflict” narrative has played out in the past half-century. Peter Harrison is currently Director of the Centre for the History of European Discourses at the University of Queensland, and was formerly at the University of Oxford as the Idreos Professor of Science and Religion.
Acknowledging the difficulties surrounding the identification and definition of a subject of study that is not only deliberately diverse but also intentionally resistant to definition, Ganiel and Martí nonetheless discern within emerging Christianity a distinct religious orientation built around the practice of deconstruction.
An atheist could perform all kinds of prayer in the exact same way a believer does but would not necessarily perceive his (or her) actions to be connected to a higher power.
When belief in God was distilled into belief in a mean God (i.e., vengeful, and punishing) versus belief in a nice God (i.e., compassionate and forgiving), participants endorsing a mean-God concept were less likely to cheat relative to nice-God supporters.
What happens to religion if the future belongs to the cyborgs?