Posts Tagged ‘methodology’

October 16th, 2012

The view from Berlin: An interview with Hubert Knoblauch

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Hubert Knoblauch is a professor of sociology at the Technical University of Berlin, where he specializes in general sociological theory, sociology of knowledge, and the sociology of religion. A student of Thomas Luckmann, he is among the most distinguished representatives of the sociology of religion in Germany today. This summer, we sat down together over some of Berlin’s famously bad Indian food to discuss the sociology of religion in Germany, the influence of Jürgen Habermas, the meaning of spirituality, and ways to quit smoking.

July 14th, 2011

Critiquing reductionism

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There are reductive categories . . . that have been and should be abandoned in scholarly discourse because the terms are inherently pejorative. But there are other terms—such as religion—that, while not explicitly denigratory, can very rarely be used without legitimating a deeply problematic political position.The issue is ideology and not only oversimplification.

July 8th, 2011

On reductionism

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There’s something attractive about a neat typology, and also something we seem to loathe about the compartmentalization entailed. So what I want to do here is open up some more conversation on this ambivalence.

August 17th, 2010

A note on secular comparison

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In Comparing the incommensurate, Vincent Pecora builds on David Buckley’s recent inquiry about methods of comparison and the challenges that arise when these methods are inherently rooted in analyst “ethos.”

August 16th, 2010

Comparing the incommensurate

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David Buckley’s recent post in Notes from the field raises a crucial methodological question. On what basis is comparative work to be done if the methods of comparison developed by the culture of reference (the analyst’s culture) are seen to be so deeply embedded in the ethos—that is, in many cases, a worldview with a clearly identifiable history of religion and secularization—of the culture of reference that these “methods of comparison” obviously fall under the umbrella of what is to be analyzed from the start, and hence to be differentiated from or likened to some other culture or cultures? If my perspective on what rational comparison amounts to cannot be shared by those in the situations I am comparing, then what does it mean to compare anything in such a context, since the “frame” I construct for the comparison could itself always already be just “my” frame, and hence something that would in turn require a larger “frame” (but whence would it come?) to be properly understood?

July 12th, 2010

Power spots

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“Shoveling fog” is Courtney Bender’s acute phrase for the work of “studying spirituality,” an amorphous term that has suffered much scorn and derision at the hands of both scholars and skeptics, nonplussed as they are by its conceptual vagueness and lack of clear social boundaries. While The New Metaphysicals does not tidy up the concepts or borders of spirituality, it goes a long way toward providing a new way of seeing its contours in the twenty-first-century United States, by zooming in on the present and past of metaphysical adepts in Cambridge, Massachusetts. Carefully attending to a network of metaphysical practices, which include past life regression, yoga, Reiki, out-of-body experiences, and a “mystical discussion group,” Bender finds that though these practices have a long and storied past in the salons, woods, and lecture halls of Cambridge, their contemporary practitioners are not really that interested in claiming, or even knowing about, such lineages.

July 9th, 2010

When strong is weak

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It is a testament to the power of the “strong program” image that most commentators on our working paper read Matt May and me to be optimistically praising its emergence in the sociology of religion, despite our statements to the contrary. Of course, a writer criticizing readers is bad form, and truth be told, we deeply appreciate the commentators’ willingness to discuss a working paper whose positions and prose are not yet entirely solidified. Our original title had “a critical engagement” as its subtitle; leaving it out probably didn’t help communicate our intent. If we add to this the positive connotations of the term “emerging,” we can certainly understand how commentators saw us as identifying a wave we were preparing to surf.

November 23rd, 2009

After purification

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keaneChristian Moderns stands apart in at least two respects: in method and in conceptualization. Whereas earlier works on liberalism, modernism and secularism mainly employ a historical and critical approach that contrasts the modern West with its premodern self and its heterodox variants, Keane works mainly comparatively, using the Indonesian mission encounter to unearth the doxa of modern Euro-American culture.  Further, whereas Asad relies mainly on the genealogical strategies of Foucault and Nietzsche, Keane adds Latour’s theory of “purification” and “hybridity.”

December 23rd, 2008

Akbar Ganji in conversation with Charles Taylor

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<br />Charles Taylor: If the human relation to religion and to God is not as shallow as the mainstream theory thinks, then what would happen in many cases is religion would be recomposed in new forms that meet the new situation. And that is in fact what I would argue has happened in the West. So this is a much more adequate theory to understand this historical and sociological reality, but what it required is a deep understanding of the place of religion in human life. So I would claim that there’s a single discourse and it’s made up of elements that look as though they are drawn from three disciplines, but in fact they cohere together as a single discourse. The three discourses would be philosophy, history and sociology. You can’t do sociology without history, history without sociology, and you can’t do either without a proper philosophical understanding of human motivation. So the whole thing hangs together from those three sources. [...]

October 27th, 2007

A story to tell

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secular_age.jpg Stories, at least good stories, are full of details that demand time and space in a narrative. They are worth it, though, because they make narratives more like real life: good stories are thick and messy rather than thin and sterile. They take surprising twists and turns, double back on themselves, try things out from another angle. [...]