Search Results (380)

In his innovative and creative attempt to reconcile empiricism and religion, William James made the case for finite theism and a pluralistic conception of the cosmos involving overlapping minds of several scales. In doing so, James also cautioned against abandoning functional psychology in favor of what he called entitative points of view. In his work, Ralph Barton Perry critiqued James for understating the role of embodiment in cognition. In Perry’s view, the central role the body plays in cognition suggests that so-called social or composite minds lack integration and are thus cognitively inferior to embodied minds. However, Perry also believed that the emergent character of embodied cognition provides grounds for an alternative, humanistic spirituality. In this article, I compare James and Perry on theology, and I argue that Perry’s concerns about the importance of embodiment in cognitive integration help illuminate a tripartite distinction between what I call impersonal, subpersonal, and personal theologies that scholars looking for more embodied approaches to theology would do well to consider. Full article

This comparative study, the first to date, examines how representative samples of citizens across 40 OECD countries (N = 41,232) balance religion and child welfare when deciding whether to move a five-year-old thriving in foster care to match parental religion. Using a vignette experiment and six hypotheses, the analysis links religiosity, perceived religious rights, authoritarian values, institutional context, and confidence in child protection to placement preferences. A large majority (88%) would not move the child, prioritising stability and well-being. The results show a trust “paradox” in which higher confidence in child protection correlates with support for moving the child. Justifications show broad appeal to the best interest principle across opposing choices. Deference to professional assessment varies markedly across countries, indicating divergent authority of social work expertise. Findings underscore the need to operationalise the best interests standard and to account for institutional context, while policymakers should recognise stable placements as the public default. Full article

This article examines the configuration of carceral Islam in Algeria as an instrument of moral governance and civic re-education. Drawing on a multi-year qualitative investigation conducted within several research projects and framed by a comparative Maghrebi perspective, the study analyses how imam and Murshidat contribute to the construction of an “administered religion,” in which spiritual authority is translated into institutional competence and a tool of moral regulation. Through the examination of institutional sources, interviews, and field observations, the research shows how faith becomes a language of discipline, how Tawba (moral and spiritual repentance) is converted into a form of moral capital, and how spirituality functions as a technology of civic conformity. The Algerian prison thus emerges as a laboratory of religious governmentality, where the spiritual dimension is incorporated into logics of security and social control. The comparison with Tunisia—and, to a lesser extent, Morocco—highlights both convergences and divergences among Maghrebi models of religious management, opening new avenues for research on the public function of religion and on the contemporary forms through which states moralize the sacred in Muslim societies. Full article

For more than four decades, the emphasis in the academic study of world religions has been on differences over similarities, and comparative analyses allowing for commonalities have become increasingly rare. This article argues that similarities nonetheless exist and should be studied. After disclaiming the judgment of other scholars that Aldous Huxley attempted to describe the “core” or “essence” of mystical experience, the article continues with a description of Huxley’s unitive mystical experience as simply a thread running across the traditions, evidenced by the fact that it is often found in both the primary and secondary literature of mysticism. The essay then goes on to cite descriptions of unitive experiences in research studies with psychedelics. Given that these experiences regularly occur with psilocybin and other drugs, as studies show, the article argues that the use of psychedelics is currently providing a rich source of experiential reports from which scholars of mysticism may glean insights. Furthermore, based on the views of Huxley, and supported by the reports of Roland Griffiths, Jussi Jylkka, David Yaden, William Richards, Julie Holland and others, the article speculates about the possible benefits of unitive mystical experiences triggered by psychedelics for both the individual and society. Full article

Recent global conflicts have amplified long-standing patterns of religion-related bias and discrimination in the U.S. The continuing war on Gaza has led to bias, hostility, and violence against both Muslims and Jews in the U.S. We present an overview of results from a new 1308-person national survey data collection gathered through NORC’s AmeriSpeak Panel with oversamples of Jews and Muslims. Our findings reveal important reversals, asymmetries, polarities, and solidarities in perceptions and experiences of bias among Jews and Muslims and experiences of and responses to the war among religious groups. Jews were the most likely group to report experiences of religious bias and hostility in the U.S. and the most likely to register fear about future bias, followed by Muslims, a reversal of patterns from earlier research. Jews were the most likely religious group to report experiencing an increase in religious bias or hostility after October 7, 2023. Americans reported warm feelings towards Jews, Muslims, Israelis, and Palestinians but cool feelings towards the Israeli government and Hamas, suggesting that across most religious groups, Americans demonstrate more sympathy towards religious identities when compared to national identities and political entities. Full article

A large part of current sociological studies implicitly or explicitly assumes that religious diversity, non-religion, and secularisation are predominantly a question of European modernity. In a certain sense this assumption is correct, as these phenomena are growing in quantity, at least in Europe, and have become much more visible since the early 20th century. However, scholarly categories or models are always dependent on a particular discourse. If we refer to an interpretive–comparative method (Jonathan Z. Smith) and specifically to the epistemological model of a European History of Religion (Burkhard Gladigow), then we could assume that religious diversity and early forms of non-religion are almost a regular occurrence in European history, but hidden generally by a Christian discourse. The first part of the article, therefore, concerns the presentation of an analytical framework that can make religious diversity and early forms of non-religion more tangible historically and culturally. In the second part, Portuguese religious history should be re-examined based on this framework. Even if we cannot answer all questions on this complex topic, it may help us to better understand some contradictions in modern Portuguese religious history, such as the discrepancy between the population’s consistently high self-declaration as Catholic and a relatively low level of religious practice. Full article

Woody plants are integral to the ecological and cultural context of the ancient Near East. Biblical references to trees reflect both their practical uses and their symbolic significance. This is a systematic review focused specifically on botanical affiliation, geographical origin and natural habitat type and the cultivation potential of 97 woody species in temperate urban environments, important to ancient economy, culture and religion and consistently identified by scholars in biblical texts. The study applies a multifaceted methodological framework that integrates i.a. textual analysis, literature review and 20 years of horticultural observations. Moreover, the historical utility of these species was studied based on interpreting Bible quotes and comparative multilingual analysis of biblical texts. Analyzed woody plant species represent 36 botanical families, over 50% native to Ancient Palestine. About 18.6% were cultivated by humans, the rest grew in various habitats. Biblical sources revealed 17 uses, with many species having symbolic, practical, or multiple roles. Further, 32% of the species discussed can be grown directly in the soil in temperate climate, while 52.5% require container cultivation. Additionally, 15.5% of the species are hard to cultivate and thus not recommended for Biblical gardens. The content presented also provides valuable insights that may support the development of Biblical gardens within urban environments worldwide. Full article

Engaged spiritualities face a central challenge: how to transform moments of transcendence into enduring forms of shared life under modern conditions of pluralism, critique, and expressive individualism. This article asks what enables certain forms of spiritual life to last while others fade. It offers an emergentist, systems-theoretical account of how sacred life endures by viewing religion as a self-organizing symbolic system in which meaning and communal practice continually reinforce one another. In plain terms, it examines how myth, ritual, and transformative experience interact to turn inspiration into a lasting sacred world. The study identifies this interaction as the metaperformative loop, a feedback process linking a named yet inexhaustible mystery, inherited ritual authority, and formative submission. The loop functions as the minimal ecological unit through which sacred systems engage and rebuild the symbolic environments that sustain them. At the micro scale, a comparative vignette of the Grateful Dead’s Deadhead community and its cultic offshoot, the Spinners, shows how episodic ecstasy can crystallize into a durable sacred world. At the meso scale, the paper examines contemporary “spiritual-but-not-religious” life as a test case in symbolic ecology and outlines four adaptive strategies (enclosure, membrane, micro-habitats, and drift) that explain why some spiritualities reproduce themselves across generations while others dissipate. Full article

This paper forwards the claim that our early human ancestors had protosacred experiences long before they had languages, architecture, or religions. A mountain may create feelings of awe while a grove in the forest may create feelings of serenity. In some circumstances (and very much dependent on the mental set of the individual), such protosacred experiences may create a sense of ultimacy that may be interpreted by the faithful as a religious experience in terms of their own beliefs. We chart an evolutionary account of the path of human ancestors from experiences of the protosacred to the diversity of religions, with a focus on the emergence of culturally varied architected sacred spaces designed to offer a religious group a sense of shared community and the sacred in the experience of their religion. We argue that the cultural evolution of languages was necessary for this transition. It made our species both Homo quaerens (the humans who ask questions) and Homo narrans (the humans who tell stories), able to ask existential questions and to offer answers that a group could accept. The answers took the form of narratives and scripts for ritual behaviors that could harmonize the community with the world around and beyond it. We suggest that both affordances and atmospheres relate to the aesthetics of space, stressing the atmospheric flow as the performance of various rituals proceeds. This paper offers examples from diverse religions or cosmologies and closes with suggestions for a range of empirical and experimental investigations to address the hypotheses raised herein. Full article

Asian film displays a range of perspectives on ritual and political issues of contest and contestation. Using modified snowball and purposive sampling, film and some television is selected for the presence of ritual politics, political theater, and important Asian cultural, religious, and/or political perspectives. Some perspectives identified are localized, regional, or may have resonance (not representativeness) in many parts of Asia from Kazakhstan, Nepal, India, and eastward; a few preliminary observations are offered in this regard. The current work is an effort in cultural de-coding, and perhaps cultural translation, using qualitative content analysis, coding, and comparative historical–institutional analysis at the intersection of culture and politics. The argument is methodological (qualitative), encouraging political scientists and others with interests in cross-national, comparative, and international religion and politics to delve into thick description using international, foreign-language film as a (relatively unmined) source of cultural data and cultural, values-oriented, and political messaging. Ritual politics is treated herein as formal or informal ritual involving symbolic activities occurring in a religious, semi-religious, or secular context that is used for political purposes, in a political context, or to effect a political message. The current work is preliminary and is part of a larger project; it provides a preliminary spreadsheet of 24 out of over 100 canvassed films seeking to combine conceptual variables with binary coding. Full article

This study examines how the Donggyeong Daejeon (東經大全), the principal scripture of early Donghak, receives and theologically reconfigures the conceptual lexicon of Confucian classics through text mining-based analysis. Drawing on the classical Chinese texts of the Four Books and the Donggyeong Daejeon, and employing computational techniques such as keyword frequency, keyword-in-context (KWIC), and co-occurrence mapping, the study identifies structural parallels and semantic shifts across the two corpora. These patterns are then interpreted hermeneutically to assess how early Donghak appropriates, repurposes, and theologically transforms inherited Confucian categories. Findings suggest that while the Donggyeong Daejeon retains key Confucian terms, it situates them within a distinct theological framework. The Confucian triad of human being, the Way, and Heaven (人–道–天), for example, is recast in Donghak as “Heaven’s heart is the human-heart” (天心卽人心), a theological affirmation of the human as the locus of Heaven’s immanence. Similarly, the Confucian virtue of sincerity (誠) is reinterpreted through the lens of faith (信), transforming it from a metaphysical ideal into a performative mode of spiritual judgment. Most notably, the Confucian dualism of li (理) and qi (氣) is overcome through the theology of “ultimate energy” (至氣), a divine substance that animates and unifies all beings. By combining quantitative text analysis with interpretive discussion, this study presents Donghak not as a rhetorical appropriation of Confucian discourse, but as a conceptual innovation rooted in the resemanticization of its inherited language. This methodology offers a new model for tracking doctrinal transformation in East Asian religious texts and contributes to broader discussions on intertextual borrowing, and the semantic evolution of classical traditions. Full article

The origin of the Wutong deity, a controversial figure in Chinese folk religion, has long been an unresolved academic issue, hindering a clear understanding of its complex godhead and its derivative cults, such as the Five Road Deities of Wealth. This study aims to provide a comprehensive etymological solution to this long-standing problem. Through a systematic investigation combining cross-cultural linguistic analysis, comparative mythology, and socio-historical contextualization, this paper traces the deity’s evolution from its prototype to its final forms. The study argues that the Wutong deity’s prototype is the Buddhist Yakṣa General Pañcika, known in early China as the “Wudao Dashen” (Great Deity of the Five Paths). Its core godhead was formed by inheriting Pañcika’s attribute as a wealth deity, while degrading his myth of prolificacy into a licentious characteristic by conflating it with indigenous stereotypes of Yakṣas. Its name resulted from an orthographic corruption of “Wudao” to “Wutong,” and its “one-legged” image from a phono-semantic misreading of its transliterated name, “Banzhijia (半支迦).” This transformation was catalyzed by the severance of the Tangmi (唐密) lineage and the concurrent rise of commercialism in Song-dynasty Jiangnan. This evolutionary chain reveals the complete process by which a foreign deity was seamlessly integrated into the indigenous Chinese belief system, a “Flowing Pantheon,” through misreading and reconstruction, vividly illustrating the pluralistic and harmonious nature of Chinese religion. Full article

The secularization of religion in late-nineteenth and early-twentieth-century Britain profoundly altered the ethical foundations of the modernist novel, challenging writers to reimagine the role of literature in the absence of religious authority. Against this backdrop, the present study investigates how modernist authors—exemplified by Virginia Woolf—both inherited and transformed the ethical ideals of religious communities. Through a comparative approach, this article traces the secularization of the Clapham Sect’s “moral covenant” and the Quaker notion of the “inner light”, revealing how these religious legacies, as mediated through the intellectual frameworks of Leslie Stephen and George Moore, contributed to Woolf’s construction of an author–reader intellectual community. The study demonstrates how this religious inheritance is reconfigured in Woolf’s theory of the ‘common reader,’ highlighting her contribution to modernist aesthetics and ethics. Through the figure of the ‘common reader,’ religion emerges not as a set of fixed doctrines, but as a foundation for constructing ethical communities in a secular age. Full article

Looking into early Christian–Muslim relations seems to be the outcome of greater interest in Islam transcultural encounters due to current issues of mass migration. Sicily presents an informative example of the interaction between different ethnic and religious groups over centuries. Several scholars, including Jeremy Johns, Alex Metcalfe and Julie Taylor, have explored the social and administrative position of Christians and Muslims within the complex society of Sicily, although their contributions were largely from the umbrella of Norman Sicily from the eleventh to the thirteenth centuries. Thus, there is a need to shift away from the Normans’ experience to exploring Christian–Muslim relations in Sicily during the ninth through eleventh centuries, especially the expansion, society and activities during the rule of the Fāṭimids of Ifrīqiya (909–965) and their Kalbid allies (948–1053). These forms of relationships are not only important for Sicily but for the whole region of the central Mediterranean. This paper will build on the works of Umberto Rizzitano and other scholars to explore the relations between the Arabs and Muslims and the Christians in Sicily during the Muslim rule of the Island. Using Arabic and Islamic sources, including travel accounts by the Muslim geographer Ibn Ḥawqal (d. 988), this paper aims to discuss the lives of Christians and their dynamic exchanges with Muslims within the social and political complexities of Aghlabid and Fāṭimid Sicily as well as Sicily’s link to North Africa (Ifrīqiya). Sicily’s proximity to North Africa and to Europe has been an essential aspect of its history, which facilitated movement of communities between these regions. The paper will also compare the policies of the Fāṭimids towards Christians in Sicily with their relations towards their Christian subjects in Cairo, Egypt. It will show the pragmatic aspects of this relationship concerning marriage, legal status, the movement of people, and cultural and intellectual exchange. Christians and Muslims practised cultural hybridisation that brought changes in Sicily with respect to language, religion, and social habits, resulting in a distinctive Sicilian multicultural identity. Full article

Adopting the theoretical traditions and methodological approaches of Chinese religious studies, this paper systematically reviews the scholarly development, theoretical contributions, and methodological characteristics of research on Korean Christianity conducted by Chinese scholars. Through an in-depth analysis of the academic literature spanning the past five decades, the study unveils the developmental logic, theoretical innovations, and prospective research directions within this field. It finds that Chinese scholarship has progressed through distinct phases—from preliminary exploration to diversified inquiry—marked by an increasingly expansive academic vision. Core findings include: in-depth interpretations of mechanisms underlying the indigenization of foreign religions, nuanced examinations of the complex interplay between religion and socio-cultural dynamics, and the construction of theoretical models for cross-cultural religious transmission. The study also highlights current methodological limitations and proposes future research strategies such as interdisciplinary integration, empirical approaches, and theoretical innovation. These efforts aim to offer fresh perspectives for the study of religious history in East Asia. Full article