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Journal articles on the topic 'Classics and Religious Studies'

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Author: Grafiati

Published: 10 December 2022

Last updated: 29 January 2023

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1

Goldstein, Warren S. "Reconstructing the Classics." Method & Theory in the Study of Religion 26, no. 4-5 (November 28, 2014): 470–507. http://dx.doi.org/10.1163/15700682-12341329.

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Max Weber and Ernst Troeltsch constructed their theoretical frameworks in debate with historical materialism. Karl Marx and Friedrich Engels provided Weber and Troeltsch with the tools of base/superstructure and class analysis that they employed in their analysis of religion. The article places Weber and Troeltsch in the historical context of the rise of the Social Democratic Party and its splintering during World War I. It compares the writing on religion by Engels, Eduard Bernstein and Karl Kautsky with those of Weber and Troeltsch. It focuses on Ancient Judaism, the origins of Christianity, Christian heretical sects, the Reformation, the German Peasant Wars, and the Puritan Revolution. Some points in common are the origins of communism in Judaism and Christianity and the association between Protestantism and capitalism. This article shows how Weber and Troeltsch critically appropriated from historical materialism and uses this with the intent of constructing a critical sociology of religion.

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2

Wakefield, Gordon S. "Book Reviews : Devotional Classics." Expository Times 101, no. 2 (December 1989): 58. http://dx.doi.org/10.1177/001452468910100231.

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3

Peralta, Dan-el Padilla. "Slave Religiosity in the Roman Middle Republic." Classical Antiquity 36, no. 2 (October 1, 2017): 317–69. http://dx.doi.org/10.1525/ca.2017.36.2.317.

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This article proposes a new interpretation of slave religious experience in mid-republican Rome. Select passages from Plautine comedy and Cato the Elder's De agri cultura are paired with material culture as well as comparative evidence—mostly from studies of Black Atlantic slave religions—to reconstruct select aspects of a specific and distinctive slave “religiosity” in the era of large-scale enslavements. I work towards this reconstruction first by considering the subordination of slaves as religious agents (Part I) before turning to slaves’ practice of certain forms of religious expertise in the teeth of subordination and policing (II and III). After transitioning to an assessment of slave religiosity's role in the pursuit of freedom (IV), I conclude with a set of methodological justifications for this paper's line of inquiry (V).

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4

Roubekas, Nickolas. "Insularity of the Study of Ancient Religions and “Religion”." Bulletin for the Study of Religion 47, no. 2 (September 24, 2018): 2–7. http://dx.doi.org/10.1558/bsor.34613.

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The article discusses the disciplinary gap between classics, ancient history, and religious studies when studying ancient religions. It addresses the lack of interdisciplinary work and collaboration which stems from a number of factors.

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5

Davis, G. Scott. "TWO NEGLECTED CLASSICS OF COMPARATIVE ETHICS." Journal of Religious Ethics 36, no. 3 (September 2008): 375–403. http://dx.doi.org/10.1111/j.1467-9795.2008.00353.x.

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6

Zürn, Tobias Benedikt. "Reception History and Early Chinese Classics." Religions 13, no. 12 (December 19, 2022): 1224. http://dx.doi.org/10.3390/rel13121224.

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Thus far, the study of early China and its texts is dominated by originalist approaches that try to excavate the authentic meaning of the classics. In this article, I promote the idea that a shift in focus from the intentions of the authors to the readers’ concrete responses could meaningfully accompany our research on the classics’ “original” meaning. Beyond merely illuminating the cultural and intellectual environments in which the various receptions were produced, such research on the classics’ myriad interpretations could also serve as a postcolonial catalyst, helping us identify field-specific trends and reading strategies that, often unnoticed, impact our understandings of early Chinese texts. In other words, reception history would not only give us insights into the history of early Chinese classics and the variegated worlds they inhabited. It would also help us illuminate and reflect upon the ways we researchers shape and preconfigure our visions of premodern China and its texts.

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7

Morgan, Drew Phillip. "Hermeneutical Aspects of John Henry Newman's Essay on the Development of Christian Doctrine." Horizons 16, no. 2 (1989): 223–42. http://dx.doi.org/10.1017/s0360966900040482.

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AbstractRecent interest in the study of hermeneutics has called for a reexamination of many Christian classics. This has initiated a retrieval of many valuable insights found in the classics that are extremely important for contemporary theology. Newman's Essay on the Development of Christian Doctrine is such a classic. From the time of its publication in 1845, the Essay has been an important and influential work in the life of Catholic thought. By reexamining Newman's work, we are assisted along the unfolding hermeneutical path known as Catholic theology. This article examines Newman's theory of development, three major objections to that theory, and a review of the relevance of Newman's theory for contemporary hermeneutics.

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8

Jensen, Christopher. "Book Review: Finding Wisdom in East Asian Classics." Studies in Religion/Sciences Religieuses 43, no. 3 (September 2014): 521–23. http://dx.doi.org/10.1177/0008429814540383c.

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9

Bradbury, Mary. "Classics Revisited." Mortality 6, no. 2 (July 2001): 212–19. http://dx.doi.org/10.1080/13576270125109.

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10

Clairmont, D. A. "Persons as Religious Classics: Comparative Ethics and the Theology of Bridge Concepts." Journal of the American Academy of Religion 78, no. 3 (September 1, 2010): 687–720. http://dx.doi.org/10.1093/jaarel/lfq052.

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11

Pavlenko, Pavlo. "The role of a person in religious life: a person as a founder and ideologue of religion." Ukrainian Religious Studies, no. 12 (November 16, 1999): 15–28. http://dx.doi.org/10.32420/1999.12.1035.

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The question of the emergence of individual religions has always been a painful place for Soviet religious studies, since the latter tried to solve it in the Marxist canonical context: religion is the product of a certain historical epoch and has only socioeconomic and class roots of its origin. First of all, based on individual statements of the classics of Marxism, advocated the idea that religions are the fruit of the collective creative work of the masses.

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12

Witte, J. "Modern Classics." Journal of Church and State 51, no. 2 (March 1, 2009): 341–44. http://dx.doi.org/10.1093/jcs/csp043.

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13

Bulbulia, Joseph, Joseph Bulbulia, and Edward Slingerland. "Religious Studies as a Life Science." Numen 59, no. 5-6 (2012): 564–613. http://dx.doi.org/10.1163/15685276-12341240.

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AbstractReligious studies assumes that religions are naturally occurring phenomena, yet what has scholarship uncovered about this fascinating dimension of the human condition? The manifold reports that classical scholars of religion have gathered extend knowledge, but such knowledge differs from that of scientific scholarship. Classical religious studies scholarship is expansive, but it is not cumulative and progressive. Bucking the expansionist trend, however, there are a small but growing number of researchers who approach religion using the methods and models of the life sciences. We use the biologist’s distinction between “proximate” and “ultimate” explanations to review a sample of such research. While initial results in the biology of religion are promising, current limitations suggest the need for greater collaboration with classically trained scholars of religion. It might appear that scientists of religion and scholars of religion are strange bedfellows; however, progress in the scholarly study of religions rests on the extent to which members of each camp find a common intellectual fate.

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14

Samarina, Tatiana Sergeevna. "Theology in the Mirror of Cognitive Religious Studies." Philosophy of Religion: Analytic Researches 6, no. 1 (2022): 147–61. http://dx.doi.org/10.21146/2587-683x-2022-6-1-147-161.

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The article is a reflection on the achievements and methodology of the cognitive science of religion and is based on the book by C. White, An Introduction to the Cognitive Science of Religion, 2021 The author briefly considers the history of cognitive religious studies, highlighting the achievements of its classics, S. Guthrie, H. Whitehouse, P. Boyer, J. Barrette, and others, and analyzes its basic concepts: the building blocks approach, a dual-process model of consciousness, the theory of evolutionary adaptation, and the hypothesis of minimal counterintuitiveness. The main research interests of cognitive science are centered on five topics: the nature of the universe, life after death, supernatural agents, morality, and ritual. The analysis of the central topic of cognitive research, the theory of supernatural agents, shows the ambiguity of the heuristic boundaries of this theory. Considering the methodological moves and conceptual constructions, the author questions the presuppositions chosen by cognitive scientists as axiomatic grounds for research as well as the appropriateness of field research on which their main conclusions are based, and demonstrates that, from the point of view of the history of religious studies, the achievements of cognitive scientists are but a modern form of evolutionism proposed by E. Tylor.

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15

Griffiths, Paul J. "Contemporary Classics in Philosophy of Religion. Ann Loades , Loyal D. Rue." Journal of Religion 73, no. 3 (July 1993): 470. http://dx.doi.org/10.1086/489251.

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16

Ahlin, Lars. "Back To The Classics – The Relation Between Social Experiences And Religiosity." Nordic Journal of Religion and Society 23, no. 01 (February 10, 2017): 27–51. http://dx.doi.org/10.18261/issn1890-7008-2010-01-03.

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17

Longxi, Zhang. "Classics and Interpretation: The Hermeneutic Traditions in Chinese Culture. Ching-I Tu." Journal of Religion 83, no. 2 (April 2003): 324–26. http://dx.doi.org/10.1086/491325.

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18

Sachs, W. L. "Stephen Neill's Anglicanism: An Anglican Classic." Journal of Anglican Studies 5, no. 2 (December 2007): 149–62. http://dx.doi.org/10.1177/1740355307083643.

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ABSTRACTStephen Neill's Anglicanism has been the classic book on Anglican history and tradition for a generation. Books which become classics endure because they exhibit timeless features. Neill's Anglicanism succeeds because he delineates core features of the church's tradition which originated in English circumstances and spread beyond them. The book's endurance also reflects its comprehensive narrative and objectivity. For Neill English precedent left an enduring mark without enshrining English authority. Anglicanism's genius has been its capacity to embrace local variations of expression. Yet Neill foresaw the tensions inherent in post-colonial Anglicanism. The irony of the church's adaptability and growth was the resulting strain on its consensual forms that began in his lifetime. Local variety would extend to a degree that would erode over-arching consensus and strain the structures which would enforce it, as Neill saw plainly.

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19

Mason, Joshua. "The meanings of Zheng 正 in the Daoist classics." Asian Philosophy 31, no. 1 (January 2, 2021): 48–63. http://dx.doi.org/10.1080/09552367.2021.1872736.

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20

Tan, Charlene. "Challenging Gendered Social Norms: Educational Insights from Confucian Classics." Asian Philosophy 29, no. 3 (July 3, 2019): 264–76. http://dx.doi.org/10.1080/09552367.2019.1654646.

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21

Crider, Scott F. "Jonathan Bate, How the Classics Made Shakespeare." Moreana 57 (Number 213), no. 1 (June 2020): 114–20. http://dx.doi.org/10.3366/more.2020.0078.

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22

Zubkovskaya, Anastasia Alexandrovna. "Classical and Modern Evolutionism in Religious Studies." Manuskript, no. 7 (July 2020): 127–30. http://dx.doi.org/10.30853/manuscript.2020.7.24.

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23

Jain, Pankaj. "Indian Literature and Popular Cinema: Recasting Classics - Edited by Heidi R. M. Pauwels." Religious Studies Review 36, no. 1 (March 2010): 98. http://dx.doi.org/10.1111/j.1748-0922.2010.01412_6.x.

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24

Zu, Jessica. "Ouyang Jingwu’s Must-Read Buddhist Classics for Laity: Body Politics and Gendered Soteriology." Journal of Chinese Religions 47, no. 1 (May 2019): 61–86. http://dx.doi.org/10.1353/jcr.2019.0002.

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25

Eisen, Arnold. "Beyond the Classics? Essays in Religious Studies and Liberal Education. Frank E. Reynolds , Sheryl L. Burkhalter." Journal of Religion 72, no. 4 (October 1992): 615–16. http://dx.doi.org/10.1086/489018.

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26

Tadd, Misha. "The Translingual Ziran of Laozi Chapter 25: Global Laozegetics and Meaning Unbound by Language." Religions 13, no. 7 (June 27, 2022): 596. http://dx.doi.org/10.3390/rel13070596.

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Many scholars view translations of the Chinese classics as inevitably lacking fidelity to the “original,” asserting language difference as a fundamental impediment to cross-cultural understanding. The present study disputes this viewpoint by employing the perspective of Global Laozegetics. This notion affirms a fundamental continuity between the native Laozi or Daodejing commentarial tradition and its corresponding foreign translation tradition. Specifically, I will investigate a range of interpretations of the term ziran found in Laozi Chapter 25, including 16 traditional and modern Chinese readings and 67 translations in 26 languages. My broad investigation of this narrow topic will reveal a rich historical development of interpretation and translation, highlight the philosophical ramifications of different exegetical choices, deepen our understanding of the core Daoist concept ziran, and assist in confirming the basic premise of Global Laozegetics that language, even the original language of Chinese, is secondary to interpretive strategy when engaging with classical works.

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27

Van Seters, John. "Creative imitation in the Hebrew Bible." Studies in Religion/Sciences Religieuses 29, no. 4 (December 2000): 395–409. http://dx.doi.org/10.1177/000842980002900401.

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The source of creative composition for many forms of literature was well recognized by literary critics in antiquity to be in the imitation of older literary works and this has been a major concern of literary criticism in modern classical studies as well. It is remarkable, therefore, that so little attention has been given to this subject in biblical studies. Even in the current discussion of intertextuality, the possibility of literary imitation is rarely made the focus of attention. In this article I will lay out what, in antiquity, was regarded as the appropriate use of imitation of the classics for composition of new works, as well as the creation of rival versions of history, and how the notion of imitation to account for similarity can be useful in biblical studies. These issues will be illustrated by a number of examples of imitation in the Hebrew Bible that have often been explained in other less appropriate ways.

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28

Obadia, Lionel, and Ruth Illman. "Religious diversity." Approaching Religion 7, no. 1 (September 26, 2017): 1. http://dx.doi.org/10.30664/ar.65899.

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The subject matter of this special issue is anything but new: religious diversity has already been widely discussed in theology, philosophy, history and sociology. (Too) many times, however, diversity has been measured against the yardstick of the changing face of monotheistic models of religion (mainly Christianity). Asian religions have stood at the opposite end of a spectrum of analytical models in religious studies ever since Max Weber’s classic analysis of Asian religions as mixed systems of beliefs per se. This distinction is, nevertheless, rather problematic, and calls for a closer examination of the conceptual status of diversity, and of the forms it assumes in Asian contexts.

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29

Heirman, Ann. "The Origins of Buddhist Monastic Codes in China. An Annotated Translation and Study of the Chanyuan qinggui. Yifa." Buddhist Studies Review 20, no. 1 (June 16, 2003): 102–5. http://dx.doi.org/10.1558/bsrv.v20i1.14321.

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The Origins of Buddhist Monastic Codes in China. An Annotated Translation and Study of the Chanyuan qinggui. Yifa. (Kuroda Institute, Classics on East Asian Buddhism) University of Hawai’i Press, Honolulu 2002. xxx, 352 pp. $60.00. ISBN 0-8248-2494-6.

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30

Sitney, P. Adams. "Robert Bird, . Andrei Rublev. BFI Film Classics. London: BFI Publishing, 2004. 87 pp. $14.95 (paper)." Journal of Religion 87, no. 2 (April 2007): 324–25. http://dx.doi.org/10.1086/513249.

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31

Ferreira Dias, João. "The Making of Religion." Journal of Religion in Africa 52, no. 3-4 (September 7, 2022): 374–94. http://dx.doi.org/10.1163/15700666-12340235.

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Abstract This essay aims to focus on the concept of religion and its conceptual implications in the observation of African religions, taking the Yorùbá and Candomblé religious attitudes and beliefs as case studies. I intend to trace a new itinerary in the conceptualization of African religious experiences, using native structures as the setting for theory. I point out that African-Yorùbá religious experience is deeply merged with ritual practice – religion is made – and tied to a sense of origins and duties that must be fulfilled. In that vein, I present alternative categories to the classic ones of monotheism, polytheism, and pantheon.

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32

Le Bohec, Sylvie. "Philippe II et les dieux." Karanos. Bulletin of Ancient Macedonian Studies 3 (December 1, 2020): 161–71. http://dx.doi.org/10.5565/rev/karanos.59.

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Macedonian kings kept close bonds with the divine sphere. They considered themselves as Heraklids (and, in consequence, they traced back their lineage to Zeus himself) and the kingship kept noteworthy religious functions. Philip II made wide use of this religious side and it became a key element of his public image and propaganda, both inside and outside the kingdom of Macedonia. It was especially important the relation Philip established with Panhellenic shrines, like Delphi and Olympia, in close connection with his aspiration for hegemony all over Greece. Philip also regarded his coinage as useful political tools and the religious motives engraved are very telling about the king's claims and objectives. Originally published in Ancient Macedonia / Archaia Makedonia VI (Papers Read at the Sixth International Symposium held in Thessaloniki by the Institute of Balkan Studies (Greece): Le Bohec 2002a. Published in Karanos by kind permission of the author and the Institute for Balkan Studies.

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33

Jia, Jinhua. "Writings, Emotions, and Oblations: The Religious-Ritual Origin of the Classical Confucian Conception of Cheng (Sincerity)." Religions 12, no. 6 (May 26, 2021): 382. http://dx.doi.org/10.3390/rel12060382.

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Cheng 誠 (sincerity) is one of the primary concepts in the Confucian tradition as well as Chinese intellectual history. Its rich implications involve dimensions of religion, ritual, folk belief, ethics, psychology, cosmology, metaphysics, aesthetics, and literature. In the Confucian classics, cheng is described as the “Dao of heaven”; humans through cultivation can reach the mysterious state of “the utmost sincerity functioning as spirits” and thus can “assist the transforming and generating power of heaven and earth.” Because of cheng’s rich, sacred, and mysterious implications, it has been regarded as the most difficult and perplexing of Chinese concepts. Scholars have long studied cheng mainly from the perspective of philosophy to analyze its ideological conceptions in the Confucian classics, resulting in fruitful and inspiring interpretations. However, because they have not traced the origin of cheng to its rich religious, ritual, and literary sources, their interpretations have been unable to answer the question: why is cheng covered with such a mysterious veil? In recent decades, some scholars have started exploring cheng’s relationship with ancient religious beliefs and rituals, but so far a comprehensive examination of the religious-ritual origin of this significant concept remains lacking. To discover cheng’s mysterious origins, we must apply a synthetic approach of etymological, religious, philosophical, and literary studies. Drawing upon both transmitted and excavated texts, this essay first analyzes the graphic-phonetic structure and semantic implications of the character cheng 成 (completion), which was the character cheng’s 誠 early form. It then examines the rich meanings implied in both characters related to sacrificial-divinatory rituals, including invoking the spirits with sincere writings, emotions, and oblations, in order to seduce them to descend and enjoy the offerings, as well as perfectively completing the human-spirit communication. Finally, the essay discusses how those religious beliefs and ritual ceremonies evolved into Confucian ethical values and aesthetic concepts, thus lifting the mysterious veil from cheng.

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34

Zakovych, M. "Problems of Religious Studies in Ukraine." Ukrainian Religious Studies, no. 4 (December 10, 1996): 37–39. http://dx.doi.org/10.32420/1996.4.72.

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Ukraine in our time is characterized by a high level of saturation by various educational institutions. Now there are 14 classical and 45 technical universities, 30 academies, 72 institutes and 740 other educational institutions of different levels of accreditation, which are in state ownership. At the same time, 90 higher private educational institutions were created, which were licensed by the Ministry of Education of Ukraine. Except for this, various religious churches and religious organizations reorder 50 religious educational institutions. About 5,000 future clerics and preachers learn about them. More than 4,000 Sunday Schools are organized in religious communities of different denominations, which are visited by almost 60 thousand children of the faithful. Education in Ukraine is based on democratic principles, the requirements of the Constitution and the current legislation.

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35

Zhang, Can, and Pan Xie. "Challenge and Revolution: An Analysis of Stanislas Julien’s Translation of the Daodejing." Religions 13, no. 8 (August 10, 2022): 724. http://dx.doi.org/10.3390/rel13080724.

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Retranslation constitutes a special case. as it involves a double creation of values that are determined not only by the ones inscribed in the source text but also by the ones inscribed in the previous translations. Therefore, retranslations initiate dialogues with and even challenges to the previous versions. This paper, rooted in the concept of retranslation, focuses on the first complete published translation of the Daodejing in Europe, the 1842 Lao Tseu Tao Te King: Le Livre de la Voie et de la Vertu, by Stanislas Julien and investigates the revolutionary way Julien interpreted this ancient Chinese classic. Through an analysis of the paratexts and extratexts related to this French version and previous translations, this paper finds that Julien challenged the Christianized and Westernized interpretations of the Daodejing by the European missionaries and sinologists before him and proposed a new system of interpretation: to interpret the Daodejing from the perspective of Laozi and based on the Daoist classics and commentaries. Julien’s translation and interpretations have demonstrated his respect for heterogeneous cultures by acknowledging cultural differences, and he strengthened the authority of his translation by challenging the ideas in previous translations, which makes the retranslation an indispensable reference for the study of Laozi and Daoism.

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Ibrišimović-Šabić, Adijata. "Dostojevski na sarajevskoj pozorišnoj sceni / Dostoevsky in Sarajevo Theatres." Journal of the Faculty of Philosophy in Sarajevo / Radovi Filozofskog fakulteta u Sarajevu, ISSN 2303-6990 on-line, no. 25 (December 23, 2022): 493–517. http://dx.doi.org/10.46352/23036990.2022.493.

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The paper presents part of a research dedicated to the study of the theatrical adaptations of the great Russian classics in Sarajevo theatres, performed in the period between 1921, when the National Theatre was founded, and 2007. It focuses primarily on the literary and theatrical reception of the opus of Fyodor Mikhailovich Dostoevsky. Since the founding of the oldest theatre in Bosnia and Herzegovina in 1921, followed by the founding of other Sarajevo theatres (most notably the Chamber Theatre 55), Sarajevo has seen nine premieres of Dostoevsky. The paper will present various directorial concepts and dramatizations of Dostoevsky’s novels, most of which were met with disappointing reviews. An analysis and synthesis of Bosnian and Herzegovinian literary and theatrical criticism pertaining to the above-mentioned opus compared to Russian critical thought will be presented as well. We will introduce the theoretical ‘view’ of some issues which are inevitably presented to researchers when it comes to the prose works, or classical novel adaptation for theatre.

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37

Shelley, John C. "Reading Bonhoeffer: a Guide to his Spiritual Classics and Selected Writings on Peace - By Geffrey B. Kelly." Religious Studies Review 36, no. 3 (September 22, 2010): 214–15. http://dx.doi.org/10.1111/j.1748-0922.2010.01443_21.x.

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38

Sarapin, Oleksandr V. "The ghost is wandering in Ukraine, the ghost of plagiarism… (review of Ya.Chernenky's textbook "Religious Studies: Theoretical and Practical Course")." Ukrainian Religious Studies, no. 39 (June 13, 2006): 154–61. http://dx.doi.org/10.32420/2006.39.1753.

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In recent years many textbooks and manuals on religious studies have been published in Ukraine. However, one of them deserves special attention because of the frank and even brazen appropriation of the author by the author of the meaningful potential not only of national scholars but also of the classics of world religious studies. It is a textbook of Ya.Chernenko's "Religious Studies: A Theoretical and Practical Course", which was published in 2005 in the Kiev publishing house "Professional" with a circulation of 800 copies. I would like to point out that this guide was recommended by the Ministry of Education and Science of Ukraine for higher education students (letter No. 14 / 18.2 - 2835 of December 28, 2004).

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39

Kennedy, Hugh. "Ahmed El Shamsy, Rediscovering the Islamic Classics: How Editors and Print Culture Transformed an Intellectual Tradition." Journal of Qur'anic Studies 24, no. 2 (June 2022): 87–90. http://dx.doi.org/10.3366/jqs.2022.0506.

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40

Carabine, Deirdre. "Book Review: Johannes Tauler, Sermons, trans. M. Shrady, The Classics of Western Spirituality, Paulist Press, New York, 1985." Irish Theological Quarterly 54, no. 1 (March 1988): 77–78. http://dx.doi.org/10.1177/002114008805400112.

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41

Briggs, Ward. "The Golden Age of Classics in America: Greece, Rome and the Antebellum United States - By Carl J. Richard." Religious Studies Review 36, no. 4 (December 2010): 292. http://dx.doi.org/10.1111/j.1748-0922.2010.01465_7.x.

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42

MacWilliams, Mark. "Zen Classics: Formative Texts in the History of Zen Buddhism - Edited by Steven Heine and Dale S. Wright." Religious Studies Review 34, no. 4 (December 2008): 322. http://dx.doi.org/10.1111/j.1748-0922.2008.00333_2.x.

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43

Myurberg, Irina I. "Civilization as a topic of Russian politico-civilizational discourse in the 21st century." Civilization studies review 4, no. 1 (2022): 19–34. http://dx.doi.org/10.21146/2713-1483-2022-4-1-19-34.

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Comparative-historical, hermeneutic and critical-analytical methods are used in the article. Periods of theoretical and methodological growth in Russian project of civilizational development are traced. “Zero years” were marked by persistence of “classics” in civilizational research and the rise of conflict between universalist and multicivilizational paradigms. The cross-cutting topic was about their meaningful comparison, respectively, with the classical and non-classical periods of West-European philosophy. Speaking politically, it was about globalism and anti-globalism. The second cross-cutting theme dealt with multicivilisationary paradigm as a challenge to universalism. Its strategies took shape along with Russia’s growing authenticity in politico-civilizational affairs. The next cross-cutting topic was about discrepancies in rethinking theory and methods. It is argued that the call for the rejection of ontological approach in favor of discursive one is baseless in its naive trust in the principle of constructivism as a source of clear and reliable knowledge about the “engineered” objects. Drawing from academician Lectorsky’s idea of “constructive realism”, it is proved that: 1) “designed” social objects are equal in complexity and unpredictability to objects of the natural world; 2) moreover, being “purged from ontology”, epistemological constructivism as such cannot bring new knowledge. This conclusion is indirectly confirmed by the project participants, whose publications combine a realistic approach with non-classical ways of studying civilizations. In conclusion, political philosopher B.G. Kapustin is cited. Kapustin identifies “big” and “small” politics as two faces of political activity: the one is about creative activity; the other – about political “routine” excluding encounter with novelty.

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Din, Mehraj. "Displacement of Manuscripts, Printing Revolution and Rediscovering Islamic Classics." Religion and Theology 28, no. 3-4 (December 16, 2021): 253–75. http://dx.doi.org/10.1163/15743012-bja10024.

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Abstract Taking as the starting point, Ahmed El-Shamsy’s new book Rediscovering the Islamic Classics is a comprehensive introduction to trace the historical trajectory of Islamic intellectual legacy. In this engaging yet pleasantly thought-out book El Shamsy intends to offer a fresh conversation on the massive loss of manuscripts, role of colonialism and its role in strengthening the Orientalist enterprise in Muslim World including the drain of manuscripts into Europe. Bringing to light the agents and events of the Islamic print revolution, this work is also an absorbing examination of the central role printing and its advocates played in the intellectual history of the modern Arab world. This review essay offers a contextual perspective and a detailed rationale behind the loss of manuscripts and unpacks some of the important debates behind the decline and restoration of Islam’s intellectual legacy.

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Richie, Tony. "Azusa-Era Optimism: Bishop J.H. King’s Pentecostal Theology of Religions as a Possible Paradigm for Today." Journal of Pentecostal Theology 14, no. 2 (2006): 247–60. http://dx.doi.org/10.1177/0966736906065457.

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AbstractEven as we celebrate the centennial of the Azusa Street Revival, the ideology and reality of religious pluralism currently challenges Pentecostal Christians to articulate an adequate theology of religions. J.H. King was an important Pentecostal pioneer influenced by the Azusa Street Revival. Well educated and widely traveled, Bishop King had considerable first-hand contact with non-Christian religions and addressed theology of religions often and in depth. King’s theology of religions at its core is characterized by optimism, that is, by a positive and balanced but non-dogmatic sense of hopefulness. Completely consistent with classical Pentecostal values, King’s thought provides important possibilities for a contemporary Pentecostal theology of religions paradigm. This paper surveys salient features of King’s theology of religions before offering suggestions about appropriation and application. Special stress is placed on continuity of Pentecostal heritage with creativity in development of Pentecostal theology of religions today.

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Kent, Stephen. "Late Twentieth-Century Psychoanalytic Interpretations of Sects and Cults: Weston La Bare, Norman Cohn, & E. P. Thompson." International Journal of Coercion, Abuse, and Manipulation 1, no. 1 (2020): 29–46. http://dx.doi.org/10.54208/ooo1/1002.

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Before the diminished influence of classical psychoanalysis in the late twentieth century, several now-classic studies of sectarian religions contained Freudian psychoanalytic perspectives on religious sects or cults. These studies included Weston La Barre’s analyses of both serpent handlers and the Native American Ghost Dance; Norman Cohn’s panoramic examination of medieval European sectarian apocalyptic movements; and E. P. Thompson’s groundbreaking examination of Methodism within the formation of English working-class consciousness. Regardless of the problems that are endemic to the application of Freudian psychoanalysis to history, the sheer (although sometimes flawed) erudition of these three authors suggests that classical psychoanalysis had an important interpretive role to play in the study of some sectarian and cultic groups.

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Kent, Stephen. "Late Twentieth-Century Psychoanalytic Interpretations of Sects and Cults: Weston La Bare, Norman Cohn, & E. P. Thompson." International Journal of Coercion, Abuse, and Manipulation 1, no. 1 (2020): 29–46. http://dx.doi.org/10.54208/ooo1/1002.

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Abstract:

Before the diminished influence of classical psychoanalysis in the late twentieth century, several now-classic studies of sectarian religions contained Freudian psychoanalytic perspectives on religious sects or cults. These studies included Weston La Barre’s analyses of both serpent handlers and the Native American Ghost Dance; Norman Cohn’s panoramic examination of medieval European sectarian apocalyptic movements; and E. P. Thompson’s groundbreaking examination of Methodism within the formation of English working-class consciousness. Regardless of the problems that are endemic to the application of Freudian psychoanalysis to history, the sheer (although sometimes flawed) erudition of these three authors suggests that classical psychoanalysis had an important interpretive role to play in the study of some sectarian and cultic groups.

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Armenteros, Carolina. "The Enlightened Conservatism of the Malabar Missions: Gaston-Laurent Cœurdoux (1691–1779) and the Making of an Anthropological Classic." Journal of Jesuit Studies 6, no. 3 (August 22, 2019): 439–66. http://dx.doi.org/10.1163/22141332-00603003.

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Few authors of scholarly classics shy away from being acknowledged, but such is the case of the author of Mœurs et coutumes des Indiens (Mores and customs of the Indians) (1777)—the first treatise of Indology and a classic of early anthropology—whose real, Jesuit identity remained obscured for over two centuries. The author’s concealment did not, however, prevent his work’s regular re-editing, or its conveyance of an original methodology that helped found ethnography as a discipline and harmonized with enlightened conservatism. To date, this methodology has been read simply as a direct reply to enlightened authors, especially Voltaire, but this essay demonstrates that it derived also from the immersion of eighteenth-century Jesuits in Indian culture, and above all from the vast Indianist tradition that members of the Society of Jesus developed over two centuries of missionary work. Indeed, the story of Mœurs et coutumes discloses that, far from being limited to Europe, enlightened conservatism was a global discourse; and that beyond being invented by Europe’s armchair philosophers, anthropology was a science born outside Europe from the pens of missionaries.

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Spijker, Gerard van ’t. "Interpreting Classical Religious Texts in Contemporary Africa." Exchange 40, no. 3 (2011): 308–9. http://dx.doi.org/10.1163/157254311x579730.

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Locklin, Reid B. "Book Review: Clooney, X. Francis SJ.: Reading the Hindu and Christian Classics: Why and How Deep Learning Still Matters." Theological Studies 81, no. 2 (June 2020): 505–7. http://dx.doi.org/10.1177/0040563920933545q.

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