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Critical Research on Religion    [5 followers]  Follow    
  Hybrid Journal Hybrid journal (It can contain Open Access articles)
     ISSN (Print) 2050-3032 - ISSN (Online) 2050-3040
     Published by Sage Publications Homepage  [718 journals]
  • Critical transformations: Macrostructures, religion, and critique
    • Authors: Zuidervaart; L.
      Pages: 243 - 269
      Abstract: Can critical research on religion offer both an ideology critique and a critical retrieval of religious import? This article suggests that it can, offering a programmatic sketch for a full-fledged critique of religion—a critique both aimed at religion and inspired by religion in a self-critical fashion. The sketch weds elements of a robustly normative critique of Western society with insights derived from the Frankfurt School. First the article maps three societal macrostructures that organize much of contemporary social life—civil society, proprietary economy, and administrative state. Then it discusses solidarity, resourcefulness, and justice as societal principles that can sustain a critique of societal macrostructures. Next it identifies normative deficiencies within and between these macrostructures. On the basis of this architectonic critique, the article then provides an account of religion in its critical and utopian roles. It concludes by envisioning a normative and emancipatory transformation of society as a whole.
      PubDate: 2013-11-15T08:23:05-08:00
      DOI: 10.1177/2050303213506475|hwp:resource-id:spcrr;1/3/243
      Issue No: Vol. 1, No. 3 (2013)
       
  • How Hegel became a philosopher: Logos and the economy of logic
    • Authors: Ward; G.
      Pages: 270 - 292
      Abstract: Sketching the current division within receptions of Hegel, this article argues for Hegel as a philosophical theologian in a way that is not covered by the recent investigations into Hegel's theological project. Examining in particular the early work on Jesus Christ, the article analyses the changes in this work and how these changes in his understanding of Christology enabled Hegel to appreciate the logic of the Logos. This logic of the Logos is the basis for all his subsequent philosophy. It is a logic that is made possible in his philosophical theology of mediation, incarnation, and reconciliation.
      PubDate: 2013-11-15T08:23:05-08:00
      DOI: 10.1177/2050303213506471|hwp:resource-id:spcrr;1/3/270
      Issue No: Vol. 1, No. 3 (2013)
       
  • Gifting the other, or why are nineteenth-century German bourgeois men
           acting like Trobriand Islanders?
    • Authors: Geller; J.
      Pages: 293 - 307
      Abstract: Taking its lead from analyses of gift exchange by Marcel Mauss and Marshall Sahlins as well as of contact by Charles Long and Jonathan Z Smith, this article elaborates a theory of the exchange, among dominant social subjects, of representations of their subjected proximate others in order to rectify the crisis precipitated by contact with otherness that threatens their claims to autonomy, authority, homogeneity, and universality. Specifically it situates the polemical exchange of representations of women among Friedrich Schlegel (Lucinde/Lucinde), G W F Hegel (Antigone/Phenomenology of Spirit), and Karl Gutzkow (Wally/Wally the Skeptic) as exemplary German male bourgeois efforts to rectify the crises to subject formation generated, in part, by the emergence of gender-coded bifurcated bourgeois society and signaled by the Kantian and French Revolutions. The public dissemination of apotropaic representations screened the dependence upon proximate others by, and determined the positions among, exchange participants as well as maintained structures of domination.
      PubDate: 2013-11-15T08:23:05-08:00
      DOI: 10.1177/2050303213506474|hwp:resource-id:spcrr;1/3/293
      Issue No: Vol. 1, No. 3 (2013)
       
  • The Joshua Generation: Conquest and the Promised Land
    • Authors: Havrelock; R.
      Pages: 308 - 326
      Abstract: I set out to read the book of Joshua together with its most literal interpreters – those who enacted a version of the war for the Promised Land – and suggest that interpretations of the book are always bound up with current ideas about war and territorial rights. In particular, I analyze how David Ben-Gurion, the first Prime Minister of Israel, and his Bible study group parsed the book of Joshua and argue that their interpretations, like the book of Joshua itself, represent projections of nationalist desire onto a varied, multifarious social setting. Joshua’s conquest and Israel’s founding narrative both involve military narratives generated in order to obscure the presence of non-nationals. In the next stage of the argument, I suggest that the story of the conquest itself attests to the very fluid social setting that it aims to overcome. Just as Ben-Gurion appealed to Joshua as precedent and the contemporary State of Israel looks to Ben-Gurion as a model, post-nationalists can locate a paradigm in the selfsame founding myths.
      PubDate: 2013-11-15T08:23:05-08:00
      DOI: 10.1177/2050303213506473|hwp:resource-id:spcrr;1/3/308
      Issue No: Vol. 1, No. 3 (2013)
       
  • The place of Shi'i clerics in the first Iranian constitution
    • Authors: Afary; J.
      Pages: 327 - 346
      Abstract: Despite their regional, ethnic, and linguistic differences, the recent social and political upheavals of the Middle East have shared one basic concern. From the 2009 Green Movement in Iran to the 2011 Tunisian revolts which ignited the Arab Uprisings, and from the first Muslim Brotherhood government in Egypt in 2012 to the protests in Turkey’s Taksim Square in 2013, a central issue has been how to establish a democratic state with a modern constitution while adhering to many shari’a rules and regulations. This debate is not a new one in the Middle East and, as this article will demonstrate, it has been a central theme of Iranian politics ever since the Constitutional Revolution of 1906. At the time of that first Iranian revolution, Iran was ruled by two sets of laws, shari’a religious law and ‘urf customary law. Shi’i clerics, with their elaborate institutional hierarchy, controlled shari’a law, which was considered the more important law of the land, whereas the monarch and local rulers were nominal guardians of ‘urf laws. Soon the novel discourses of the Constitutional Revolution would create a paradigm shift in Iranian society.1 Constitutionalist clerics had assumed that a new political order reformed ‘urf rulings, leaving shari’a laws more or less intact. They were stunned by the realization that a constitutional order revamped both legal systems and overturned sacrosanct social and religious hierarchies. Many clerics resisted these reforms. The result was a bifurcated set of laws that institutionalized clerical authority, while also placing limits on clerics in legislative and judicial branches of the government.
      PubDate: 2013-11-15T08:23:05-08:00
      DOI: 10.1177/2050303213506472|hwp:resource-id:spcrr;1/3/327
      Issue No: Vol. 1, No. 3 (2013)
       
  • Religion and media: A critical review of recent developments
    • Authors: Morgan; D.
      Pages: 347 - 356
      Abstract: This article considers recent changes in the definition of religion and of media as the basis for framing the study of their relation to one another and recent research in the intersection they have come to form over the last two decades or so. The history, materiality, and reception of each have colored scholarly work, and made ethnography, practice, material culture, and embodiment key aspects of scholarship. A new paradigm for some scholars for studying mediation is aesthetics—no longer understood as the "philosophy of the beautiful," but as the study of perception in the mediated practices that make up lived religion.
      PubDate: 2013-11-15T08:23:05-08:00
      DOI: 10.1177/2050303213506476|hwp:resource-id:spcrr;1/3/347
      Issue No: Vol. 1, No. 3 (2013)
       
 
 
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