here & there

March 22nd, 2013

Essays on Religion in Human Evolution

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EJS 53(3) coverCambridge University Press is currently offering free access to the three essays in the review symposium on Robert Bellah’s Religion in Human Evolution from the December 2012 issue of the European Journal of Sociology.

Christopher Hann: Humans and their Hierarchies: Cosmological and Sociological

Ji Zhe: From Relaxed Fields to Renouncers

Marcel Hénaff: Three Crucial Aspects of Religion in Human Evolution: Shamanism, Sacrifice and Exogamic Alliance

In addition, the issue contains paywalled book reviews by TIF contributors Bryan Turner (on Religion in China by Fenggang Yang) and John Torpey (on The Better Angels of Our Nature by Stephen Pinker).

Explore the full issue here. For more on Religion in Human Evolution, see our series of essays on the book.

March 21st, 2013

The renewal of evangelical philosophy

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Over at Commonweal contributing editor Nathan Schneider writes about the renewal of Christian, and more specifically evangelical, philosophy in the United States over the past few decades:

When was the last time you saw dozens of people lining up for a philosopher’s autograph? That’s what happened in the sprawling basement of a Marietta, Georgia, megachurch after Alvin Plantinga spoke there during a 2010 “Apologetics Conference.” And most of the attendees weren’t even philosophy students. They were teenagers, housewives, mothers and fathers—all excited about philosophy.

For his part, Plantinga didn’t appear entirely comfortable with all the attention. But, the truth is, he brought it on himself.

In the late 1970s, Plantinga and his former teacher William Alston helped to found the Society of Christian Philosophers (SCP), a sub-group of the American Philosophical Association. The SCP had lofty ambitions. It set out to restore the stature of expressly Christian philosophizing within the often antireligious philosophical establishment. Plantinga had already led the charge, publishing a series of papers and books that stood up for religious belief using cutting-edge techniques that philosophers had recently developed in modal logic and epistemology. At least among analytic philosophers of religion, Plantinga’s impact was enormous. A field once dominated by a handful of atheists has given way to a critical mass of articulate, rigorous theists.

Schneider briefly recounts the history of the SCP, including the event that lead evangelical philosopher William Lane Craig to part ways with it. Instead Craig began pouring “his energy into the Evangelical Philosophical Society—what had been a smaller, less dynamic organization founded in 1977.” To learn more about the influence that Plantinga, Craig and their respective societies have had on contemporary Evangelical thought, read Schneider’s full essay here. For more on evangelical Christianity in the 21st century see our recent series on the new evangelicals.

March 21st, 2013

The Future of Religious Freedom

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In The Future of Religious Freedom, editor Allen D. Hertzke assembles a diverse team of international scholars to not only determine the current status of religious freedom in the world but also understand the prospects for improvement:

With a thematic focus on the nature of religious markets and statecraft, the book surveys conditions in different regions, from the Muslim arc to Asia to Eastern Europe. It probes dynamics in both established and emerging democracies. It features up-to-date treatments of such pivotal nations as China, Russia, and Turkey, as well as illuminating new threats to conscience and religious autonomy in the United States and in kin countries of the English speaking world. Finally, it demonstrates the vital contribution of religious freedom to inter-religious harmony, thriving societies, and global security, and applies these findings to the momentous issue of advancing freedom and democracy in Islamic cultures.

Find more information about this book here.

March 19th, 2013

Conference: Religion and the Idea of a University

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Religion and the Idea of a Research University, an interdisciplinary project of the Cambridge Inter-faith Programme at the University of Cambridge, will be hosting an international and interdisciplinary conference (April 3-5) exploring the question of: What place does religion have in the Western research university? From the announcement:

Religion and the University

From John Henry Newman’s Idea of a University to recent work by Stefan Collini, Martha Nussbaum and many others, the idea of the modern research University has been the subject of a great swathe of intellectual debate, policy wrangling and rhetoric – circulating around conflicting models of intellectual and social formation, ideas of the public good, and claims about the place of knowledge in a utilitarian age.

As the idea of a university has been contested and reconfigured, so too have ideas about the place of religion in the public sphere, the nature and limits of secularity, and the relations between religion and intellectual work. In a complex multi-faith and multi-secular world, a re-evaluation of the relationship between religion and the idea of a university is pressing.
This conference is the highlight in a two-year research project ‘Religion and the Idea of a Research University’ in the Faculties of Divinity, English, History and Psychiatry at the University of Cambridge. Interdisciplinary in structure, this meeting has a bold ambition: to engage seriously with the question ‘what place, if any, does religion have in a secular research university?’

Speakers include: Professor Asma Afsaruddin, Department of Near Eastern Languages and Cultures, Indiana University, USA

Professor David Ford, Regius Professor of Divinity, University of Cambridge, UK

Professor Tal Howard, Center for Faith and Inquiry, Gordon College, USA

Professor Tomoko Masuzawa, Department of History, University of Michigan, USA

Professor Isabel Rivers, Department of English, Queen Mary, University of London, UK

Professor Ming Tsuang, Center for Behavioural Genomics, Department of Psychiatry, University of California, USA

Read more here.

March 14th, 2013

Habemus Papam: Pope Francis Roundup

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On March 13, 2013, after five rounds of voting, Cardinal Jorge Bergoglio of Argentina was selected as pope, making him the 266th pope of the Roman Catholic Church, the first non-European pope in modern times, and the first from the Jesuit order. In this post, we round up a range of reactions to the selection of the new pope—both within the English-language press and across Latin America.

Cardinal Bergoglio is the first pope to have chosen the name of Francis. Many assume that this choice is in reference to St. Francis of Assisi, founder of the Franciscan order. At CNN, Holly Yan points out that “St. Francis of Assisi was born the son of a rich cloth merchant. But he lived in rags among beggars at St. Peter’s Basilica in Rome.” An article at La Vanguardia quotes Europa Press, stating that while it is possible Bergoglio meant to recall St. Francis of Assisi, it is also possible that he was choosing to remember St. Francis Xavier, co-founder of the Society of Jesus. Should this be the case, it would give a different connotation to his papacy, one of evangelization, rather than piety.

In particular, Pope Francis has been lauded for his humble behavior as a cardinal. At the Global Post’s Belief blog, Emily Judem writes that the new pope is an extremely humble man, eschewing showy garments, and taking public transportation to work. She quotes Charles Sennott, Global Post founder, as saying, “The thing to know about Cardinal Bergoglio is that he has often been regarded as the conscience of the church in terms of the costs of globalization on the world’s poor.” An article in the Economist claims that “this was a good moment for a rupture with the past, and in some respects the cardinals’ choice does represent a clean break.… Pope Francis is different enough, in style and origin, to be credible as a ‘new broom’ sweeping the Vatican stables clean.” However, Francis still supports the church’s very conservative views on gay marriage and abortion. La Nacion writes that Pope Francis is an avid opponent of both matrimonio igualitario—egalitarian (gay) marriage—and abortion. He has been quoted as saying, “No seamos ingenuos: no se trata de una simple lucha política; es la pretensión destructiva al plan de Dios” (Let’s not be naïve; it is not just a political struggle, but a claim to destroy God’s Plan).

(more…)

March 14th, 2013

Program assistant openings at the SSRC

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The Social Science Research Council is currently seeking program assistants in two of its Africa programs. One is the African Peacebuilding Network (APN) program:

amani_logoFunded by Carnegie Corporation of New York, the African Peacebuilding Network (APN) supports independent African research on conflict-affected countries and neighboring regions of the continent and the integration of African knowledge into global policy communities. The APN facilitates research projects and networking activities involving African academics, policy analysts, and practitioners working on peacebuilding issues by offering competitive research grants and other forms of targeted support.

The other is the Next Generation Social Sciences in Africa program:

The Next Generation of African Social Sciences Fellowship Program responds to a shortage of well-trained faculty in African higher education. The program offers fellowships to nurture the intellectual development and increase retention of early-career faculty in Ghana, Nigeria, South Africa, Tanzania, and Uganda. Additionally, the program features a thematic focus on renewing basic research agendas that address peace, security, and development topics, and on strengthening interdisciplinary social science research capacity on these issues. Funded by Carnegie Corporation of New York, this project complements foundation initiatives to develop and strengthen the next generation of African scholars.

Find more details on the openings here (APN) and here (Next Generation), and check out Kujenga Amani, APN’s recently launched digital forum on peacebuilding in Africa.

March 14th, 2013

Is Latin America losing its religion?

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Writing in the Christian Century, Philip Jenkins suggests that there are signs of an early stage European style “secularization” at work in parts of Latin America, as evidenced by changes in birth rates as well as social attitudes:

Several factors shape a country’s religious outlook, and prosperity and the welfare net certainly play a role. A country’s fertility rate also tells us a lot about attitudes toward religion. When a country develops economically, women are needed to enter the workforce rather than remain in the home. Meanwhile, shifting religious values place less pressure on women to have large families. In turn, smaller families mean diminished links with religious structures—fewer children go through religious education or first communion classes. And couples who have decided to limit families tend to run up against church policies on issues of contraception and abortion. When sexuality is separated from conception and child-rearing, people are more open to nontraditional family structures, including gay unions. Whatever the causes, the European experience indicates that countries where the fertility rate falls well below replacement (2.1 children per woman) might be facing rapid secularization.

According to Jenkins birthrates have been steadily declining in the most developed Latin American nations, while rates of disaffiliation have been on the rise, particularly among younger generations. What does it mean for future generations of Latin Americans? Jenkins doesn’t believe it is time to “start writing the obituary for Latino faith,” but suggests instead that such faith “will be taking quite surprising forms in the near future.” Read the full article here.

March 13th, 2013

A conversation with Robert Bellah

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Margarita A. Mooney interviews Robert Bellah at Patheos:

Sitting in his office perched above the hills in Berkeley, California, yesterday I got to meet one of the legends of sociology: Robert Bellah. Among other accomplishments, Bellah’s co-authored book Habits of the Heart from 1985 has sold half a million copies, his essay Civil Religion in America is widely discussed and cited, and his very recent magnum opus Religion in Human Evolution has caused quite a buzz in the academic world. (See the lively discussion of it on the Immanent Frame).

The interview covered topics ranging from “that darned piece on civil religion!” to Bellah’s concerns about today’s college students:

Bellah expressed great concern that today’s generation of college students is so worried about accruing debt and finding jobs when they graduate that they have lost sight of the larger purpose of being a university student. Bellah’s vision of college is not just about acquiring knowledge or gaining a credential: rather, going to college should be a larger introduction to life; college should educate citizens who have a sense of responsibility towards the rest of the world.

Read the full interview at Patheos. And catch up on the discussion about Bellah’s new book, Religion in Human Evolution, here at The Immanent Frame.

March 8th, 2013

Praying on Twitter

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Over at Religion Dispatches, New Directions in the Study of Prayer Grantee Peter Manseau talks about the use of Twitter as a venue for prayer. In particular, he highlights the Catholic fraternal group Knights of Columbus:

Following the pontiff’s request that all Catholics “continue to pray for me, for the Church, and for the future pope,” the Knights naturally asked for prayers. Breaking new ground, however, they proposed that these prayers might not merely be spoken at home, declaimed during mass, or formed in the privacy of one’s thoughts. The prayers for Benedict and his successor should, instead, be put on display in the growing global commons of the Twitterverse. According to their press release, the Knights were “encouraging people to send their prayerful support to Pope Benedict XVI directly by tweeting ‘I am praying for you’ and the hashtag #prayerforthechurch to the pope’s twitter account.”

The tweetless were not left out—one could record their pledge to pray for the pope at PrayerfortheChurch.com, or even mail in an actual paper prayer card—but they presumably would not enjoy the Twitter-specific thrill of imagining that @pontifex himself might note their devotion while scrolling through the papal mentions feed. In any case, the names of all those who pledged to recite a daily prayer written by the supreme chaplain of the Knights of Columbus, Archbishop William E. Lori of Baltimore, would be brought to the installation mass of the new Bishop of Rome, whomever he may be.

Read the full essay here. Visit the newly launched Reverberations for more on prayer.

March 7th, 2013

Are some ‘nones’ combinative religionists?

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Over at the Huffington Post, Sean McCloud reflects on the continued attention given to religious disaffiliation in the American media. Using a recent NPR Morning Edition story as an example he suggests that journalists and scholars alike are actively at work constructing the ‘nones’ category and doing so in particular ways:

Simply put, Pew’s and NPR’s envisioning of “nones” constructs “religion” as something institutional. Conversely, one could offer an alternative reading suggesting that the vast majority of “nones” are really “somes” who hold to concepts such as a god, gods, supernatural powers and ghosts. A minority of those polled identified as atheists/non-theists/non-supernaturalists and, as Steven Ramey noted in a recent HuffPost Religion blog, about 55 percent of those put into the “nones” category even described themselves as either “religious” or “spiritual.” Like so many other examples of social scientific studies — and journalism — the Pew and NPR discussions of “nones” and “religion” did more than described things, they constituted them.

By way of Catherine Albanese, McCloud goes on to suggest the usefulness of situating the “nones” within what he considers the well worn American tradition of “combinative” religion. Read the full piece here. See also Courtney Bender and Omar McRoberts’ TIF post on the difficulties of studying the “spiritual” landscapes traveled by some of these so called “nones.”