Edited by Jason N. Blum
Essays by Donald Wiebe
Edited by Anthony Palma
The work is divided into three parts. The first part identifies pertinent connections between 'religion', 'religious studies', and 'science' and why 'reductionism' in the academic study of religion, when properly applied, can bridge the explanatory gap between the sceptic and the devotee. The second part treats conceptual debates in the academic study of religion, with particular reference to the place of 'belief', 'understanding', and 'meaning' in the modern study of religion. The third part addresses the theological resistance to the scientific study of religion and how that resistance can be overcome. Finally, two new essays are included: a critique on ‘The Preconceptions of a Science of Religion’ by Anthony J. Palma, and an accompanying reply by Donald Wiebe.
The Science of Religion: A Defence is an essential resource for both scholarly and non-scholarly audiences alike, and will be of particular interest to both defenders and critics of a scientific study of religion.
Anthropology in Economic, Philosophical and Theological Perspective
Rebekka A. Klein
Festschrift in Honour of Armin W. Geertz
Edited by Anders Klostergaard Petersen, Gilhus Ingvild Sælid, Luther H. Martin, Jeppe Sinding Jensen and Jesper Sørensen
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Joseph R. Wiebe
down the binary between constructivist and descriptive approaches. A second critical point also related to methodology is that Baugh’s use of lived religion as the interpretive framework focuses on participants’ motivation. This approach helpfully addresses the complexity of analyzing and describing
Ampere A. Tseng
relationship between religion and ethnicity in China” in F. Yang & G. Lang (eds) Social Scientific Studies of Religion in China: Methodology, Theories, and Findings . Leiden, Netherlands: Brill, pp. 181–194. Heller MC, and Keoleian GA. 2014. “Greenhouse gas emission estimates of U.S. dietary choices and
and networks, such as we find in Bruno Latour’s thought. 21 For Latour, systems of networks operate beyond any hierarchical representations of order—a point that allows us to assess entire fields of study, and their presumed methodologies, anew. Thirdly, there is an implicit recognition within
Cross-Cultural Comparisons between the Mughal Tomb Garden of Taj Mahal in Agra (India) and the Dry Landscape Garden of the Ryoan-Ji Zen Monastery in Kyoto (Japan)
An Analysis of Cultural and Religious Layers of Meaning in Two Cases of Classical Garden Landscape Architecture
played a role in either confirming or transforming other layers of cultural meaning of these gardens? In terms of methodology, cross-cultural comparisons are full of pitfalls. The choice of these two gardens, for example, is meant to be representative of their respective traditions but there is always an