Religious Studies: The Making of a DisciplineSince its inception almost 200 years ago, the study of religion has informed, enlightened, provoked, and challenged our notions of humanity's deepest beliefs and longings. Now Walter Capps, nationally recognized for the quality and depth of his teaching, has written the first full-scale introduction to the history and methods of religious studies. To assess the many points of view in this mature but diffuse discipline. Capps uses the idea that four basic of fundamental questions and three enduring interests have given formal structure to the study of religion: the essence of religion; the origin of religion, descriptions of religion; the function of religion, the language of religion, comparisons of religion and, the future of religious studies. In this way Capps relates the chief insights and theories of philosophy, anthropology, phenomenology, sociology, and theology of religion, and spotlights theorists from Immanuel Kant to Mircea Eliade. His valuable text unites in a single narrative and conceptual framework the major methodological proposals for the academic study of religion; treats all the major theorists in their respective disciplines, schools of thought, and intellectual movements; treats the whole discipline as a dynamic and evolving tradition. Religious Studies constitutes not only an erudite introduction to the field, exhibiting vast scholarship and careful assessment, but also a bold synthetic proposal for its future. |
Contents
THE ORIGIN OF RELIGION | 15 |
THE DESCRIPTION OF RELIGION | 15 |
THE FUNCTION OF RELIGION | 15 |
THE LANGUAGE OF RELIGION | 15 |
THE COMPARISON OF RELIGIONS | 15 |
THE FUTURE OF RELIGIOUS STUDIES | 19 |
BIBLIOGRAPHY | 55 |
INDEX | |
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Common terms and phrases
analysis approach attitude believed belong Bleeker chapter Christian religion Comparison of Religions comprehensive conception consciousness core element cultural D. Z. Phillips deity Descartes disciplines distinction Durkheim dynamics E. B. Tylor essence of religion example expression factors forms Function of Religion fundamental Geo Widengren gion gious history of religions human Husserl identify Immanuel Kant influence inquiry insights intellectual intention interest interpretation Kant Kant's Kantian knowledge Leeuw ligion means mental methodological methods modal mode monotheism nature normative organization orientation Origin of Religion Otto paradigm patterns phenomena phenomenology of religion philosophy portrayal primitive principle proposed question reality recognized reference reflection regarding relationship reli Religious Studies religious traditions Rudolf Otto sacred scholars sense sine qua sine qua non social society sociology of religion specific spirit structure study of religion symbolic theological theory thought Tiele Tillich tion truth Tylor understanding understood Weber words
Popular passages
Page 15 - The dogmas of the quiet past are inadequate to the stormy present. The occasion is piled high with difficulty, and we must rise with the occasion. As our case is new, so we must think anew and act anew.
Page 15 - A religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden...
Page 15 - The feeling of it may at times come sweeping like a gentle tide, pervading the mind with a tranquil mood of deepest worship. It may pass over into a more set and lasting attitude of the soul, continuing, as it were, thrillingly vibrant and resonant, until at last it dies away and the soul resumes its "profane," non-religious mood of everyday experience.
Page 15 - To return to things themselves is to return to that world which precedes knowledge, of which knowledge always speaks, and in relation to which every scientific schematization is an abstract and derivative sign-language, as is geography in relation to the country-side in which we have learnt beforehand what a forest, a prairie or a river is.
Page 15 - I adhere [...] denotes an historically transmitted pattern of meanings embodied in symbols, a system of inherited conceptions expressed in symbolic forms by means of which men communicate, perpetuate, and develop their knowledge about and attitudes towards life"].
Page 15 - I understand a propitiation or conciliation of powers superior to man which are believed to direct and control the course of nature and of human life.
Page 15 - We are in the presence neither of ideals completely embodied in existence nor yet of ideals that are mere rootless ideals, fantasies, utopias. For there are forces in nature and society that generate and support the ideals. They are further unified by the action that gives them coherence and solidjty. It is this active relation between ideal and actual to which I would give the name "God.
Page 15 - It is a thin unsubstantial human image, in its nature a sort of vapour, film, or shadow; the cause of life and thought in the individual it animates; independently possessing the personal consciousness and volition of its corporeal owner, past or present; capable of leaving the body far behind, to flash swiftly from place to place; mostly impalpable and invisible...
Page 15 - The divisions into days, weeks, months, years, etc., correspond to the periodical recurrence of rites, feasts, and public ceremonies.* A calendar expresses the rhythm of the collective activities, while at the same time its function is to assure their regularity, t It is the same thing with space.
Page 15 - Religion legitimates social institutions by bestowing upon them an ultimately valid ontological status, that is, by locating them within a sacred and cosmic frame of reference.