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.
Posts Tagged ‘methodology’
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.
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.
Christian 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.”
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. [...]
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. [...]