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Alessandro Testa

1998 ). A kind of hidden sensibility, however, had filtered through these studies: together with the doubtless historical reality of the importance of certain festivals in certain cultures, together with the theoretical refinement of the methodological tools to broach the study of them with, together

Mark Q. Gardiner

understanding language offers methodological utility and advantages to the scholar of religion that exceed any lingering problems or theoretical distaste that may remain. To start, I will use the term “truth-conditional semantics” ( TCS ) in the singular despite there being a range of differing views

Andrew Durdin

of a larger argument for the continued importance of pursuing historical, methodological, and theoretical problems attendant to the category of “religion” in our field—an issue at the heart of Smith’s work. 1 As I view the current landscape of Religious Studies, several decades of critical theory on

To Naturalize is to Differentiate

How Recent Scientific Theories of Cognition Provide a More Plural Basis for Theorizing Religion

Stefani Ruper

unbounded difference in the study of “religion.” I conclude by recommending fusing insights from interactionalism with a ground-up, sociological approach to religion such as Timothy Fitzgerald’s, which I posit will result both in research methodology that is appropriately sensitive to the socially

Extraordinary Experiences and Religious Beliefs

Deconstructing Some Contemporary Philosophical Axioms

Gregory Shushan

experience “now looks like a curio from the past rather than something to be taken seriously. It is a magic feather in which we once believed.” While such critics often make valuable points, there are theoretical and methodological problems with both the construction of their theories, and the ways in

Christopher I. Lehrich

science, this methodology fails on multiple grounds. But Nattiez does not conclude here—on the contrary, he argues that because of its “intentional” character, Lévi-Strauss’s approach must be analyzed as a mode of hermeneutics. If his interpretations cannot be evaluated in strictly scientific terms, this

M. Andersen, U. Schjoedt, K.L. Nielbo and J. Sørensen

reasons for this diversity of theories is that it is incredibly hard to test specific hypotheses on mysticism, because a range of methodologies suffers from inherent problems when faced the challenge to investigate mysticism as a psychological phenomena. 1.2 Methodological Challenges in the Field

Thinking Religion Through Things

Reflections on the Material Turn in the Scientific Study of Religion\s

Peter J. Bräunlein

religion through things” will be addressed. The central questions are: What approaches in the study of material religion can be detected thus far, and to what extent are they able to answer the challenges of New Materialism and Posthumanism? What methodological instruments are available to cope with the

Mananne Sawicki

Archaeology as space technology: Digging for gender and class in holy land Mananne Sawicki Abstract Contemporary archaeology offers three methodological options: the classl- cal, the processual or scientific, and the post-processual. I propose a stance of "chastened realism" that integrates

Ann Burlein

what cognitive/ neuro-scientific accounts of religion look like when viewed through the lens of a Foucault-style history of science. I will start by extracting three methodological moves from Foucault’s The Birth of the Clinic . I see these moves as central to the formation of any empiricism