Understanding a Primitive Society

Part One: Methodological Issues 1. Introduction (Michael Stausberg and Steven Engler) 2. Comparison (Michael Stausberg) 3. Epistemology (Jeppe Sinding Jensen) 4. Feminist methodologies (Mary Jo Neitz) 5. Research design (Wade Clark Roof) 6. Research ethics (Fred Bird and Laurie Lamoureux Scholes) Part Two: Methods 1. Content analysis (Robert H. Woods and Chad Nelson) 2. Conversation analysis (Ehsa Lehtinen) 3. Discourse analysis (Titus Hjelm) 4. Document analysis (Grace Davie and David Wyatt) 5. Experiments (Justin Barrett) 6. Facet theory methods (Erik Cohen) 7. Factor analysis (Kendal C. Boyd) 8. Field research: participant observation (Graham Harvey) 9. Free listing (Michael Stausberg) 10. Grounded theory (Steven Engler) 11. Hermeneutics (Ingvild Saelid Gilhus) 12. History (Jorg Rupke) 13. Interviewing (Anna Davidsson Bremborg) 14. Network analysis (jimi adams) 15. Phenomenology (James V. Spickard) 16. Philology (Einar Thomassen) 17. Semiotics (Robert A. Yelle) 18. Structuralist methods (Seth D. Kunin) 19. Structured observation (Michael Stausberg) 20. Surveys and questionnaires (Barry A. Kosmin and Juhem Navarro-Rivera) 21. Translation (Alan Williams) 22. Videography (Hubert Knoblauch) Part Three: Materials 1. Auditory materials (Rosalind I.J. Hackett) 2. Internet (Douglas E. Cowan) 3. Material culture (Richard M. Carp) 4. Spatial methods (Kim Knott) 5. Visual culture (John Harvey)

The Routledge handbook of research methods in the study of religion

The philosophy of religion as a distinct discipline is an innovation of the last two hundred years, but its central topics-the existence and nature of the divine, humankind's relation to it, the nature of religion and its place in human life-have been with us since the inception of philosophy. Philosophers have long critically examined the truth of (and rational justification for) religious claims, and have explored such philosophically interesting phenomena as faith, religious experience and the distinctive features of religious discourse. The second half of the twentieth-century has been an especially fruitful period, with philosophers using new developments in logic and epistemology to mount both sophisticated defenses of, and attacks on, religious claims. The Oxford Handbook of Philosophy of Religion contains newly commissioned chapters by 21 prominent experts who cover the field in a comprehensive but accessible manner. Each chapter is expository, critical, and representative of a distinctive viewpoint. The Handbook is divided into two sections. The first, "Problems," covers the most frequently discussed topics, among them arguments for God's existence, the problem of evil, and religious epistemology. The second is called "Approaches" and contains four essays assessing the advantages and disadvantages of different methods of practicing philosophy of religion. The Handbook offers contributors of high stature who present substantive and in-depth treatment of the most central topics. It is a must-have reference for anyone with an interest in philosophy and religion.

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The Oxford handbook of philosophy of religion

Among the contributions of the medieval church to western culture was the idea that marriage was one of the seven sacraments, which defined the role of married folk in the church. Although it had ancient roots, this new way of regarding marriage raised many problems, to which scholastic theologians applied all their ingenuity. By the late Middle Ages, the doctrine was fully established in Christian thought and practice but not yet as dogma. In the sixteenth century, with the entire Catholic teaching on marriage and celibacy and its associated law and jurisdiction under attack by the Protestant reformers, the Council of Trent defined the doctrine as a dogma of faith for the first time but made major changes to it. Rather than focusing on a particular aspect of intellectual and institutional developments, this book examines them in depth and in detail from their ancient precedents to the Council of Trent.

How Marriage Became One of the Sacraments: The Sacramental Theology of Marriage from its Medieval Origins to the Council of Trent

This article addresses the predicament of the academic study of religions and directs the debate into more fruitful fields of research. After a brief account of the most important problems - identified as the "crisis of representation", the "situated observer", and the "dilemma of essentialism and relativism" - I argue that, in order to cope with these afflictions, we should scrutinize religions as systems of communication and action and not as systems of (unverifiable) belief. Not inner states of the mind or speculations about the transcendent are our issue, but the analysis of publicly communicated constructions. The term "fields of discourse" is introduced to denote both the coherence of these cultural arenas and the "recursive" involvement of scholars who are themselves actors in them. As a meta-theoretical instrument, the ideal type of "discourse" makes visible multiple perspectives on religious phenomena and - although the analysis' contingency and ethnocentricity is acknowledged - allows for the description of long-lasting traditions.

Discursive Study of Religion: From States of the Mind to Communication and Action

Part I. Pragmatics: 1. Introduction to Part I 2. Saving belief: on the new materialism in religious studies Terry F. Godlove Jr 3. Radical interpretation and pragmatism: Davidson, Rorty, and Brandom on truth Jeffrey Stout 4. Cultural politics and the question of the existence of God Richard Rorty 5. Religion and naturalism Wayne L. Proudfoot Part II. Culture and Cognition: 6. Introduction to Part II 7. 'The Chinese believe in spirits': belief and believing in the study of religion Catherine M. Bell 8. On interpreting the world religiously E. Thomas Lawson 9. Are religious beliefs counter-intuitive? Maurice Bloch Part III. Semantics: 10. Introduction to Part III 11. You don't read a myth for information Hans H. Penner 12. Religion as a mobile army of metaphors: a Davidsonian critique Nancy F. Frankenberry 13. Manna, Mana everywhere and /_/_/_...Jonathan Z. Smith.

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Radical Interpretation in Religion

L'A. fait ici la critique de l'essai de Clifford Geertz Religion as a cultural System paru en 1966 et qui est toujours cite dans les journaux religieux ou anthropologiques. La critique litteraire de cet ouvrage est importante car elle donne beaucoup d'indications sur les problemes concernant l'etude de la religion, elle fait naitre des problemes philosophiques fondamentaux qui sont reconsideres depuis quelques annees et elle permet de presenter plusieurs hypotheses de methodologie.

Clifford Geertz's Long-Lasting Moods, Motivations, and Metaphysical Conceptions

Language, Truth, and Religious Belief Studies in Twentieth-Century Theory and Method in Religion

Religion and radical empiricism

. The argument of this article is that, philosophically, there are but three broad conceptual models that Western thought employs in thinking about the meaning of God. At the level of greatest generality, these are the models known as classical theism, pantheism, and panentheism. The essay surveys and updates these three conceptual models in light of recent writings, finds more flaws in classical theism and panentheism than in pantheism, and suggests a feminist response to each.

Nancy Frankenberry

Papers

Radical Interpretation in Religion

Clifford Geertz's Long-Lasting Moods, Motivations, and Metaphysical Conceptions

Language, Truth, and Religious Belief Studies in Twentieth-Century Theory and Method in Religion

Religion and radical empiricism

Classical theism, panentheism, and pantheism: on the relation between god construction and gender construction