The history of the concept of “religion” in Western tradition has intrigued scholars for years. This important collection of eighteen essays brings further light to the ongoing debate. Three of the invited participants, W.C. Smith, M. Despland and E. Feil, has each previously written impressive books treating this subject; the last two acknowledged the impact and continuing influence of Smith’s work, The Meaning and End of Religion. An introduction and a recapitulation of Smith’s contribution as a scholar set the (...) stage for a retrospective look at the published literature. Contributors then examine the transformation of words (the classical religio to the modern religion), particularities of religion in nineteenth-century France, Troeltsch’s concept of religion, the study of religion from an Asian point of view and the categorization of “World Religions.” The concluding essays elaborate contemporary anthropological, cross-disciplinary, semiological, deconstructive and psychoanalytical methodological approaches to the concept and study of “religion.” Exploring critically different aspects of the concept and study of religion, these provocative essays typically reflect the methodological pluralism currently existing in the field of Religious Studies. Of interest to scholars and students alike, this collection also contains a complete bibliography of W.C. Smith’s publications. (shrink)

Hume’s Dialogues Concerning Natural Religion, Dialogues 1–11 discuss religion’s foundation in human reason. Dialogue 12, in which Philo. the relentless opponent of pro-theistic arguments, makes his “confession” that he embraces natural religion; namely, the view that the cause or causes of order in nature bear some remote analogy to human intelligence. Hume’s Natural History of Religion, although published earlier than the posthumous Dialogues, is, in effect, a second volume to them. It presents a complex naturalistic explanation of religion’s origin (...) in human nature, providing a sophisticated account of religion’s origin that is also a critique of religious belief. The core of this critique is an argument that theistic belief cannot be rendered so as to significantly differ from an atheism that grants that natural order has some cause or other. (shrink)

There is a common tradition in European education going back to the Middle Ages which long played a part in providing the curriculum of schools which catered both for the wealthy and for able sons of less well-to-do families. Originally published in 1974, this volume examines the relationship between education and society in the different countries of Europe from which differences in tradition and practice emerge. The countries discussed include: France, Germany, the former Soviet Union, Poland and Sweden.

The history of religions is divided into phenomenological and historical branches: the former has no definite interpretative categories but the latter does, namely the "religions" - Hinduism, Buddhism, Christianity, and others. But the "religions" are misleading and preclude understanding, for these categories were imposed before historical research and are neither historical nor religious. A definition of religion is needed to. begin, and Tillich's suggestion - religion is ultimate concern -is functional, enables us to identify what we (...) are looking for, and is non-judgmental. The "religions," on the other hand ' imply an essence of each religion and preclude the examination of the religious experience of each individual in his own terms. The historical study of religion should be undertaken according to areas, not "religions," and the final step should be determination of the "types" of concern-the task of phenomenology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 67.4 (2006) 675-696 MuseSearchJournalsThis JournalContents[Access article in PDF]History of Religion Becomes Ethnology: Some Evidence from Peiresc's AfricaPeter N. Miller Bard Graduate CenterAbstractThe relationship between history of religion and ethnology on the one hand, and antiquarianism and them both, on the other, lie at the core of this essay. These lines of inquiry come together in the work of Nicolas Fabri (...) de Peiresc (1580-1637), the intellectually adventurous Provençal late humanist. Peiresc's correspondence with a renegade in Tunis, an adventurer in Ethiopia, and a missionary once based in Guinea provided him with remarkably direct information about the customs and practices—the moeurs—of contemporary sub-Saharan Africans. The content of these letters has not found its place in histories of anthropology or histories of antiquarianism.I.Bound up amidst Peiresc's copies of his letters to the Paduan antiquary Lorenzo Pignoria from the winter of 1615–16 is a text of four sides entitled, in large letters, "Delli Popoli della China" and continuing, in smaller ones, "written by P. Ioannes Pietro Maffei History of the Indies, Fr. Antonio di Saint Roman, in the History of the East Indies, Fr. Juan Gonzalez de Mendoza Augustino, in the books on China, and others." 1 The reading notes [End Page 675] that follow are interesting for one reason: though labelled "Delli Popoli della China" they are almost entirely about religion in China. At this stage of Peiresc's thinking at least, history of religion seems interchangeable with ethnography.In his letter to Pignoria of 4 January 1616, Peiresc acknowledges having time to page through ("di transcorrere un poco") Maffei, Gonzales, and Saint Roman where he found some information about figures they had discussed, and also about artificial grottoes used for domestic refrigeration, "which I did not note when I read it the first time." He asked if Pignoria wouldn't mind inquiring as to whether there was a more precise impression of a particular Chinese plaque or medallion—Pignoria had sent him one but Peiresc pronounced it "not as exact as I would like." 2Peiresc begins with the gods that were worshipped (these included deceased parents and friends, as well as the occasional living person) and auguries. This then leads to mention of the clothing and hair styles of those priests making offerings to the gods. Some of this information was derived from that octagonal medallion. Peiresc also noted down the presence of a vase, as if for libation, and other instruments for offerings.These authors, he continued, observed that the Chinese revered the God of Heaven above all the others. Peiresc recorded that Gonzalez mentioned that he was indicated by use of the first letter of the alphabet, that this character looked a bit like "AF," that it was called "Guant," that he was honored with a solemn festival every near year, at the new moon in March, with vocal and instrumental music during which his priests applied themselves for an entire day to a board groaning with meat, poultry, fish, and fruits (no wonder the earlier reference to the gluttony of the priests). For the greater veneration of the King he was called the "Son of Heaven."Mention of the King led to discussion of the monthly festivals in the provinces when priests bore a portrait of the King, on gold, through the streets with great reverence. But then, citing from Maffei, Peiresc proceeded to jot down observations made about Chinese seaside towns and the domestic interior. This, in turn, led to some observations about dining—and, therefore, feasting—practices.Finally, Peiresc returned to the aforementioned medallion, whose details now seemed to him to represent just such an honorific feast. But he was especially interested in the practice of indicating the name of God with a single Chinese character, or cipher. This reminded him, he wrote, that the [End Page 676] Basilidian gnostics, as recorded in Epiphanius, represented the god of heaven with the seven Greek vowels AEHIOUY. He... (shrink)

“Bioethics began in religion, but religion has faded from bioethics.” This interpretation is commonplace among many who have an opinion on bioethics. This chapter examines this.

VII International Round Table, held on May 12-14, 2007 on the basis of the Lviv Mykes), the clori rions of religions, like the previous ones, considered a broad aspect of the problems of religious science. Many scientists from Ukraine, near foreign countries came to Lviv. What prevailed in the thematic orientation of scientific reports and messages? First of all, this is an understanding of the creative work of not only well-known Ukrainian thinkers and theologians, but also new figures - (...) A. Monastyrsky, S.Tomasashkovsky, Yu.Levinsky, K.Sokolovsky, T.Mostovoi, J.Zastirts and others. Again the attention of researchers was drawn to the history of Greek Catholicism, the Orthodox - autocephalous movement. (shrink)

Hume's 'Natural History of Religion' offers a naturalized account of the causes of religious thought, an investigation into its 'origins' rather than its 'foundation in reason'. Hume thinks that if we consider only the causes of religious belief, we are provided with a reason to suspend the belief. I seek to explain why this is so, and what role the argument plays in Hume's wider campaign against the rational acceptability of religious belief. In particular, I argue that the work (...) threatens a form of fideism which maintains that it is rationally permissible to maintain religious belief in the absence of evidence or of arguments in its favour. I also discuss the 'argument from common consent', and the relative superiority of Hume's account of the origins of religious belief. (shrink)

The text followed in this edition is that established by TH Green and TH Grose and printed in their critical edition of Hume's Essays, Moral, Political, ...