Thirty classic and contemporary readings - from such writers as Kant, Hume, Schleiermacher, and Otto, to Ninian Smart, Mircea Eliade, Karen McCarthy-Brown, and Wendy Doniger.

Thirty classic and contemporary readings - from such writers as Kant, Hume, Schleiermacher, and Otto, to Ninian Smart, Mircea Eliade, Karen McCarthy-Brown, and Wendy Doniger.

Russell McCutcheon's The Insider-Outsider Problem, written in 1999, tends to be regarded as the definitive work on the topic, and relatively little has been written since then. It has become apparent, however, that the distinction between "insiders" and "outsiders" is unduly simplistic, and that there exists a range of stakeholders in religious and spiritual movements with different positionings and testimonies requiring evaluation. This volume furthers the discussion of insider/outsider issues by commissioning a variety of new essays from an international group of scholars, discussing a number of points that stem from the different positionings of religious adherents as well as scholars. The questioning of these boundaries has many implications for numerous methodological issues in the study of religion, such as the emic/etic distinction, the distinction between religion and spirituality, the notions of "believing without belonging", the claim to be "spiritual but not religious" and the existence of multiple, complicated, contesting religious identities. A particular focus of the volume will be in providing critiques of these methodological issues within the most recent academic approaches to religion - particularly models of lived and vernacular religion. Unlike McCutcheon's volume, which is a collection of previously published essays, this proposed volume consists entirely of new material, drawn from an international range of scholars, spanning a variety of disciplines and approaches to the study, including ethnography, anthropology, theology and education. The book is accessible and readable, while remaining scholarly.

Widely used as a primer, a text and a provocation to critical thinking, 'Studying Religion' aims to develop students' skills. The book clearly explains the methods and theories employed in the study of religion. Essays are offered on a range of topics: from the history and functions of religion to public discourse on religion and the classification of religions. The works of key scholars - from Karl Marx, Ludwig Wittgenstein and Rudolf Otto to Mircea Eliade, James G. Frazer, and Sigmund Freud - are analysed and explored. 'Studying Religion' represents a shift away from the traditional focus of describing the exotic or curious religious 'Other' to an examination of how religious behaviours and institutions are studied. The book will be invaluable to students of religious studies.

The essays collected together in Critics Not Caretakers argue that the study of religion must be rethought as an ordinary aspect of social, historical existence, a stance that makes the scholar of religion a critic of cultural and historical practices rather than a caretaker of religious tradition or a font of timeless wisdom and deep meaning. The book begins with several essays that outline the basis of an alternative, sociorhetorical approach to studying religion, before moving on to a series of discrete dispatches from the ongoing theory wars, each of which uses the work of such writers as Karen Armstrong, Walter Burkert, Benson Saler, and Jacob Neusner as a point of entry into wider theoretical issues of importance to the field’s future. The author then examines the socio-political role of this brand of critical scholarship—a role that differs dramatically from the type of sympathetic caretaking generally associated with scholars of religion who feel compelled to “go public.” Concluding the work is a consideration of how scholars as teachers can address issues of theory, method, and critical thinking in a variety of undergraduate classrooms—the location where they have always been publicly accountable intellectuals. The new edition of this still read and, for some, controversial book preserves the original essays but includes a new opening chapter and new introductory commentaries across all of the chapters to demonstrate how little the field has changed since the volume was first published in 2001. Accordingly, the book continues to provide a viable alternative for those wanting to take a more critical approach to the study of religion.

This updated textbook unravels the complex issues related to methodology and theory in the study of religion. It equips students with the knowledge needed for the academic study of religion, explaining the history of the methodology, including ideas of key theorists, and discusses key issues in the field, such as gender, phenomenology, and the insider/outsider discourse. Updated throughout, additional material includes: -New chapter on colonialism and post-colonialism -New chapter on insider/outsider discourse -Coverage of 'cyber-religion' and the internet as a research tool in religious studies Study and classroom features in each chapter include: -Chapter outlines -Case studies -Boxed key concepts -Discussion questions -Chapter bibliographies The text is illustrated throughout with 35 images, and extra resources can be found online, including additional coverage of 'levels of religion'.

In light of the curious compulsion to stress Protestant dominance in America's past, this book takes an unorthodox look at religious history in America. Rather than focusing on the usual mainstream Protestant churches--Episcopal, Congregationalist, Methodist, Baptist, and Lutheran--Moore instead turns his attention to the equally important "outsiders" in the American religious experience and tests the realities of American religious pluralism against their history in America. Through separate but interrelated chapters on seven influential groups of "outsiders"--the Mormons, Catholics, Jews, Christian Scientists, Millennialists, 20th-century Protestant Fundamentalists, and the African-American churches--Moore shows that what was going on in mainstream churches may not have been the "normal" religious experience at all, and that many of these "outside" groups embodied values that were, in fact, quintessentially American.

Examining a wide array of ancient writings, Brent Nongbri dispels the commonly held idea that there is such a thing as ancient religion. Nongbri shows how misleading it is to speak as though religion was a concept native to pre-modern cultures.

The Discipline of Religion is a lively critical journey through religious studies today, looking at its recent growth as an academic discipline, and its contemporary political and social meanings. Focusing on the differences between religious belief and academic religious discourse, Russell T. McCutcheon argues that the invention of religion as a discipline blurs the distinction between criticism and doctrine in its assertion of the relevance of faith as a credible object of study. In the leap from disciplinary criticism to avowal of actual cosmic and moral meaning, schools of religious studies extend their powers far beyond universities and into the everyday lives of those outside, managing and curtailing specific types of speech and dissent.

This book is a study of religious ecstasy, and the ways that it has been suppressed in both the academic study of religion, and in much of the modern practice of religion. It examines the meanings of the term, how ecstatic experience is understood in a range of religions, and why the importance of religious and mystical ecstasy has declined in the modern West. June McDaniel examines how the search for ecstatic experience has migrated into such areas as war, terrorism, transgression, sexuality, drug use, and anti-institutional forms of spirituality. She argues that the loss of religious and mystical ecstasy, as both a religious goal and as a topic of academic study, has had wide-ranging negative effects. She also proposes that the field of religious studies must go beyond criminalizing, trivializing and pathologizing ecstatic and mystical experiences. Both religious studies and theology need to take these states seriously as important aspects of lived human experience.