The Modern Spirit of Asia is a book about India and China and the ways in which they have been transformed by Western imperial modernity. In my understanding, the onset of modernity is located in the nineteenth century and is characterized politically by the emergence of the nation-state, economically by industrialization, and ideologically by an emphasis on progress and liberation; “imperial modernity” is the formation of modernity under conditions of imperialism. This book is an essay in comparative historical sociology, informed by anthropological theory. Comparative historical sociology of culture is a field that was founded by Max Weber and practiced by his followers, of whom the late Robert Bellah and the late S.N. Eisenstadt are among the best known. It has been connected to interpretive anthropological theory and to insights gained in ethnography, especially in the work of Clifford Geertz.
Posts Tagged ‘religion’
In The Myth of Religious Violence, William Cavanaugh argues that the assumption that religion is inherently authoritarian, divisive, and predisposed to irrational violence is a myth. This myth has its origins in the so-called “Wars of Religion,” which, he states, did not precipitate the rise of the modern state as is commonly assumed. Rather, he argues that these wars served as a justification for the nascent nation-state, which then used them to assert its power over the church. The church, correspondingly, was either absorbed into the state or relegated to an essentially private realm. It was only through the creation of a distinct private sphere for religion that the divisive properties of religion could be kept at bay—or so it was claimed. The myth of religious violence, propagated by political theorists of the seventeenth and eighteenth centuries, has been used to legitimize the state’s claim to a monopoly on violence, lawmaking, and public allegiance in the name of Western secular ideals.
On March 7-8, 2014, Harvard University will be hosting an international conference entitled “Theorizing Religion in Modern Europe.”
I have always been puzzled by the fact that Charles Taylor starts his book A Secular Age with a long quote from Bede Griffith in order to describe a religious type of experience. It is the description of a scene experienced by the author as a school-boy: trees are blossoming, birds are singing, the author has the sensation that angels are present and that God is looking down on him. My question is: Why this quote? Why choose an image and a language of sunset, trees and birds in order to describe something for which the different languages of theology have worked out precise and elaborate codifications? I understand, of course, that in the context of the introduction to A Secular Age, Taylor uses this quote in order to make a soft claim to the human openness to experiences of transcendental nature. He uses the rest of the eight-hundred pages of the book to explore why it has become increasingly rare and difficult in our secular age to live these kinds of experiences, let alone to look for them in the context of an organized religious tradition. Most of us, he says, live our lives in an “immanent frame” and religious belief “has become one option among many.”
Editors Gillian Frank (Stony Brook University), Heather White (New College of Florida), and Bethany Moreton (University of Georgia) have issued a Call for Proposals for a new anthology on Histories of Sexuality and Religion in the 20th Century United States.
In their recent publication, No Longer Invisible: Religion in University Education, Douglas Jacobsen and Rhonda Hustedt Jacobsen discuss how religion has increasingly become more intertwined with the work higher education as well as how the “religious” and “secular” are blending together.
A central source of support for the Social Science Research Council’s program on religion and the public sphere (including ongoing support for the efforts of The Immanent Frame), the Henry R. Luce Initiative on Religion and International Affairs “seeks to deepen understanding of religion as a critical but often neglected dimension of national and international policies and politics.” […]
According to a recent poll by 60 Minutes/Vanity Fair, a majority of Americans do not believe that Scientology is a real religion.
At the end of August, the two of us joined approximately 30 scholars from around the world in Antwerp, Belgium for the 2012 Universitair Centrum Sint-Ignatius Antwerpen (UCSIA) Religion, Culture and Society Summer School. UCSIA annually invites select early-career researchers (doctoral and post-doctoral) and senior scholars for a weeklong program designed to stimulate interdisciplinary and international discussion on a theme, this year’s being “secularism(s) and religion in society.”