ZusammenfassungNaturalistische Religionstheorien basieren auf der grundlegenden Annahme, dass sich Religionen aus den evolutionären und biologischen Merkmalen des Menschen entwickelt haben und somit zur ‚Natur‘ des Menschen gehören. In den letzten Jahren wurden solche Theorien durch den Einfluss der Kognitionswissenschaften weiterentwickelt und stellen mittlerweile ein neues Paradigma in der Religionsforschung dar. Demgegenüber steht das Verständnis einer kulturwissenschaftlich ausgerichteten Religionswissenschaft, die davon ausgeht, dass Religionen soziale Konstrukte beziehungsweise kulturelle Symbolsysteme sind. Der Beitrag stellt neben der klassischen Religionstheorie von Walter Burkert auch neuere (...) Theorien vor und diskutiert, inwiefern solche naturalistischen Ansätze mit einem kulturwissenschaftlichen Verständnis von Religion kompatibel sind und worin deren Mehrwert für die Religionswissenschaft liegen kann. (shrink)

Zusammenfassung Diese Einleitung führt in den theoretischen Rahmen des Sonderbandes zu Prozessen von Abgrenzung, Grenzziehung und Grenzverschiebung in islambezogenen Feldern ein. Zugleich wird reflektiert, dass auch religionswissenschaftliche Forschung Grenzen definiert und dabei mit dem Forschungsfeld interagiert. Religiöse und wissenschaftliche Diskurse werden als Bereiche eines interdependenten und miteinander verwobenen Kontinuums konzeptualisiert, innerhalb dessen die Grenzen nie ganz fixiert oder undurchlässig sind. Indem Konstruktionsprozesse von Islam oder muslimischen Identitäten an den Schnittstellen unterschiedlicher Felder geschehen, rücken Grenzen nicht nur als Werkzeug für politische (...) Strategien in den Blick, sondern auch als Kontaktzonen, Schwellen und Orte von Transfers und Wissensproduktion. Die Einleitung betont daher den religionswissenschaftlichen Beitrag zur Konstruktion von Islam und diskutiert die Verortung der Disziplin in diesem Spannungsfeld. (shrink)

This paper explores the ways that Daniel C. Dennett’s bestselling 2006 book Breaking the Spell traffics in a set of distinctly American presumptions about the relationship between religion and science. In this Americanized atheism, religion is presumed to be a set of logically organized propositional beliefs–a misbegotten science in need of correction or elimination. I show that a convergent critique, drawing on both evolutionary theory and deconstruction, highlights the limitations of this approach. This convergence highlights the theme of accident in (...) both pluralist evolutionary biology and continental philosophy of religion. Thematizing accident opens up a new conversational space between a deconstructive approach to religion and postadaptationist evolutionary theory, with implications not only for a philosophical understanding of religion, but for new, postsecular atheisms. (shrink)

This article studies the adoption of the nickname Malleolus by members of the gens Publicia in mid-republican Rome to illustrate the importance of grounding cultural history in the lives of seemingly minor political players and the mundane objects with which they came to be associated. After reviewing the occupational significance of hammers during the First Punic War, I scrutinize the ritual and cultic intersignifications of hammers in fourth- and third-century BCE central Italy in order to set up a comprehensive reconstruction (...) of the social and semiotic networks that structured and mediated the dedication of a temple to the goddess Flora by the brothers Publicii Malleoli at a time of internal political crisis and external conflict. Central to the political and intercultural contests of mid-republican Rome was the generative force of the polyvalent and object-centered cognomen in establishing and promoting individual and collective identities. (shrink)

ABSTRACTRicoeur’s proposal to understand the encounter between religions as a practice of ‘linguistic hospitality’ has appealed to many interreligious scholars. Usually, religious texts are at the heart of interreligious hermeneutics, turning Ricoeur’s linguistic hospitality into a practice of interreligious cross-reading. Recently, due to the influence of material and ritual scholars, the textual focus of interreligious hermeneutics has been criticized. Two criticisms are prominent. First, the assumption that understanding religious otherness is best mediated via language and texts leads religious scholars to (...) minimize the ‘non-textual’ practices in religious life. Second, interreligious interpreters mistakenly assume that they can read all meaningful action and ritual performances, especially as texts. This assumption leads to a textualization of the world and does not take into account that there might be other ‘vehicles of intelligibility’ apart from texts. In this article, I explore to what extent the criticisms raised against Ricoeur’s interreligious hermeneutics are fair. I have learned from Ricoeur the importance of mediating between seemingly opposed positions, and I seek to follow his example in this article. (shrink)

This article tracks a shared methodological tension within the work of a few classic phenomenologists, based on an epistemological juxtaposition at the heart of their enquiry. This epistemological tension emerges as secular and non-secular concepts are worked with concurrently. A modified form of this tension is present in the materialist phenomenology of religion that David Chidester presents, which links his phenomenology to the earlier classical forms. However, although a methodological tension is maintained in his work, the epistemological juxtaposition that initiated (...) the tension is collapsed along humanist boundaries, with important consequences for the study of religion. (shrink)

Recent critiques of the category religion discuss the category as socially constructed, but the nature of this social construction remains underdeveloped. The work of Sally Haslanger can supplement existing discussions of ‘religion’ while also offering a new perspective on the connection between social construction and social critique. Her analysis of race provides resources for developing a philosophical account of the social construction of religion and can help scholars of religion conceptualize racialized religious identities. I offer an example of this approach (...) by using Haslanger’s work on race to consider historical and contemporary intersections of race and Muslim identity. I conclude that the ongoing ideological work of ‘religion’ means that the concept remains an analytically useful term, but that scholars should aim at the gradual abolition of ‘religion’. (shrink)

Zusammenfassung In der Debatte um die Integrität der Religionswissenschaft verteidigen einige Autoren angesichts der Dominanz metatheoretischer Reflexionen und diskursanalytischer Genealogien des Religionsbegriffs die außereuropäische Religionsgeschichte als Kerngeschäft der Disziplin. Statt die Bedeutung der Religionsgeschichte für die Theoriebildung hervorzuheben, stellt der Artikel die umgekehrte Frage: Welchen Nutzen haben neuere theoretische Ansätze wie Postkolonialismus, Diskurstheorie und Religionsästhetik für die konkrete religionshistorische Arbeit? Der aus diesen Ansätzen resultierende Perspektivwechsel wird am Beispiel aztekischer Göttervorstellungen diskutiert, konkret an León-Portillas dominanter Rekonstruktion eines aztekischen philosophischen Monotheismus. (...) Seine Interpretation wird postkolonial und diskursiv dekonstruiert und eine religionsästhetisch inspirierte Neuinterpretation eines Teilaspekts, dem Göttertitel Yohualli Ehecatl, vorgeschlagen. (shrink)

The methodology implicit in empirically grounded social scientific studies of religion naturally allies with forms of semantic holism. However, a well known argument which questions whether holism in general is consistent with the fact that languages are learnable can be extended into an epistemological one which questions whether holism is consistent with an empirical methodology. In other words, there is question whether holism, in fact, makes social science possible. I diagnose the assumptions on which that objection rests, pointing out that (...) they are not necessary for semantic holism per se. I argue that a form of semantic holism along the lines advocated by W. V. O. Quine and Donald Davidson can avoid the objection. Moreover, when seen in this light, it has the resources to withstand an even deeper methodological problem. In so doing, though, several important but overlooked implications for the study of religion emerge. (shrink)

This is an interpretative, critical, and selective review of scholarly contributions that explore Latin America’s religious landscape. We present data, both qualitative and quantitative, from Latin America and analyze the explanations given to make sense of it. After assessing the literature that uses either secularization theory or the “religious economy” approach, we study explanations that highlight a Latin American style of “popular religiosity.” These three models, in different ways, put the emphasis on religious institutions—their vitality, commands, competition, and authority. We (...) propose, instead, a focus on the religious practices of regular believers. We speculate that embarking from that focus, the idea of an “enchanted modernity” will help make sense of Latin America’s religious landscape. Nuanced elucidation of Latin America’s religious particularities will situate them in dialogue with other regions of the world, like western Europe and the United States, while also acknowledging the fact that Latin America is experiencing a modernization process distinct from the North Atlantic one. (shrink)

Neuroaesthetics is the study of the brain’s response to artistic stimuli. The neuroscientist V.S. Ramachandran contends that art is primarily “caricature” or “exaggeration.” Exaggerated forms hyperactivate neurons in viewers’ brains, which in turn produce specific, “universal” responses. Ramachandran identifies a precursor for his theory in the concept of rasa (literally “juice”) from classical Hindu aesthetics, which he associates with “exaggeration.” The canonical Sanskrit texts of Bharata Muni’s Natya Shastra and Abhinavagupta’s Abhinavabharati, however, do not support Ramachandran’s conclusions. They present audiences (...) as dynamic co-creators, not passive recipients. I believe we could more accurately model the neurology of Hindu aesthetic experiences if we took indigenous rasa theory more seriously as qualitative data that could inform future research. (shrink)