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Jon L. Berquist

interact in ways that could lead to fuller understandings of their underlying assumptions. Isaiah 56-66 provides a test-case for the comparison of method, with a focus on the ways in which various newer methodologies can interpret the differences within the text. Whereas philo- sophical and literary

Jon L. Berquist

interact in ways that could lead to fuller understandings of their underlying assumptions. Isaiah 56-66 provides a test-case for the comparison of method, with a focus on the ways in which various newer methodologies can interpret the differences within the text. Whereas philo- sophical and literary

“It Was Like That When I Came In”

David Sloan Wilson’s Use of the Category ‘Religion’

Nathan Colborne

with other groups. Part of Wilson’s argument relies on an analysis of a randomized sample of religions that he selects from Mircea Eliade’s The Encyclopedia of Religion . One significant methodological problem with this strategy is that Wilson offloads the work of defining the boundaries of each

Jeppe Sinding Jensen

-outsider distinction is primarily a politically expedient construction of no methodological value and how we may see that it hinges on premises that are philosophically deficient. It seems likely that the insider-outsider problem is what Rudolf Carnap dubbed a “pseudo-problem” (2003, [1928]). The distinction obscures

Aaron W. Hughes

an extent we are operating with different sets of theoretical and methodological questions. Medical doctors and faith healers don’t go to the same conferences to talk about shared interest in disease and prevention, so why should we? Most members of the AAR don’t even know we exist. They don’t come

Picturing the Invisible

Visual Culture and the Study of Religion

Birgit Meyer

prompted to take pictures seriously as—literally—impressive and constructive religious media, I noted the conceptual and methodological limitations that are ensued by the predominant focus on texts in the study of religion. The “textual gaze” (Stordalen 2012 : 521) privileged a meaning-centred analysis

Russell McCutcheon

a methodological puzzle that stands in the way of those who critique the adequacy of a secularist perspective for studying religion is that the modern invention that goes by the name of secularism is the only means for imagining religion to exist as an item of dis- course. Drawing on a variety of

Tomas Sundnes Drønen

article seeks to show that Thomas Kuhn’s theory of paradigm-shift can be used as a methodological tool in the study of religious conversion. The same way that the scientist is limited to work within a scienti fi c paradigm, the believer can be said to exercise religion within a theological paradigm. And as

“The Happy Side of Babel”

Radical Plurality, Narrative Fiction and the Philosophy of Religion

Mikel Burley

recent contributions by Kevin Schilbrack and Timothy Knepper, both of whom emphasize the need for methodological experimentation in the philosophy of religion as well as the adoption of a more expansive vision of what constitutes the field’s proper subject matter. Schilbrack advocates vigorous engagement

Richard King

under increasing fire by recent waves of “critical theory” scholarship within the study of religion for the political associations of some of its primary advocates, for its romanticism, for its methodological naïveté and for its crypto-theological tendencies. The issue that precipitated the rise of the