On December 6, 2014, influential sociologist of religion Martin Riesebrodt died at the age of 66. Professor Riesebrodt was the author of two groundbreaking comparative studies: Pious Passion: The Emergence of Modern Fundamentalism in the United States and Iran (1993), and The Promise of Salvation: A Theory of Religion (2010).
Posts Tagged ‘sociology of religion’
After discussing the general contours of the sociology of religion in Germany today (see part 1), I had a chance to ask Hubert Knoblauch about some of his own research. In recent years, Knoblauch, who works in the phenomenological tradition started by Alfred Schütz, has been preoccupied with spirituality, popular religion, and near-death experiences.
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.
It was, then, a stirring sight to see Habermas sit down with Cardinal Ratzinger in 2004 for a philosophical dialogue. It is hard not to miss a breath at the image of both men in conversation, one the arch-defender of reason and rationality, described by Habermasian scholar Thomas McCarthy as the “last great rationalist,” and the other, renowned as Prefect of the Congregation for the Doctrine of the Faith (and subsequently as Pope Benedict XVI), for his steadfast theological defense of Catholic tradition and moral teaching. At the same time, the twinning of the two Germans made for a fitting tableau: through their long careers, both have shown little interest in sociological realities and have remained intellectually aloof from lived experience.
This Friday, March 30, at 12:30pm, the Committee for the Study of Religion at the City University of New York Graduate Center is hosting a lecture by Steven Lukes with the title “Is Durkheim’s Understanding of Religion Compatible with Believing?” The lecture marks the centenary of the publication of Émile Durkheim’s classical work, The Elementary Forms of Religious Life.
Should religious discourse be welcomed in the public sphere, or should we require that it first be translated into secular terms? Part of the concern in the debate is that such translation would be demeaning to religiously-committed people, and that they would be unwilling to do this. But in something like the Rimini Meeting it seems that the opposite is the case—translation into secular idiom may in fact be an attractive prospect to religious groups: an attempt to retain a freshness of content by changing the form, a way to express their way of life in a public forum that might invite those who might otherwise steer clear.
The Rimini Meeting is run almost entirely by unpaid volunteers. Everything from the physical construction and take-down of the arena, to its cleaning staff, to the various literary, scientific and artistic exhibits, to food services, is the prerogative of around 4,000 unpaid volunteers who give up their vacation time and pay money (covering their own travel and lodging costs) to work at this event. […] I interviewed nearly 100 of these volunteers, including university students, factory workers, entrepreneurs, lawyers, doctors, housewives, and retirees. Among the questions I asked them was whether they would consider the Meeting a “religious” event. Nearly half of them immediately replied “no.” A handful replied “yes” right away, and the rest couched with “it depends.” But regardless of the initial answer, they all offered very much the same explanation.
SOCREL, the British Sociological Association’s study group on Religion, is now accepting abstract submissions for its 2012 annual conference. The conference will be held at the University of Chester, UK, March 28-30, 2012. Plenary speakers include Tariq Modood (University of Bristol), Elaine Graham (University of Chester), and Sean McCloud (University of North Carolina). According to the call for abstracts, the conference is on religion and (in)equalities.
Dominant accounts of the religion-modernity relationship, at least among sociologists of religion in the US, have tended to focus mainly on what falls into these categories of decline, capitulation, withdrawal, or confrontation. But the Rimini Meeting and its offshoots are among a host of new phenomena that really don’t fit into the above, and seem to warrant a different category.
Sociology of Religion has just published a study by Neil Gross and Solon Simmons on US professors’ belief in God. Unsurprisingly, the American professoriate is less religious than the general population. But as the study shows, 35% of those surveyed believe absolutely that God exists, while another 17% believe so with some reservations, which is not small by any means.
I continue, as I reread it, to have the highest opinion of A Secular Age and to believe that it is among the handful of the most important books I have ever read, to the point where The Chronicle of Higher Education speaks of my “effusive” praise. So it was with some surprise that I found there was a point where, if I didn’t entirely differ from Taylor, I had at least some serious questions to raise. […]