Mainstream philosophy of religion has persistently failed to engage seriously or critically with animist beliefs and practices. The field that is now called "philosophy of religion" could quite easily be renamed "philosophy of theism" with few lecturers on the subject having to change their lecture notes. It is the aim of this volume to rectify that failure and to present animism as a live option among the plethora of religious worldviews. The volume addresses four major questions: 1. What is this thing called "animism"? 2. Are there any arguments for or against animist belief and practice? 3. What is the relationship between animism, naturalism, and the sciences? And 4. Should we take animism seriously? Animism and Philosophy of Religion is intended to be the first authoritative scholarly volume on the issue of animism and its place in the philosophy of religion. Ambitiously, it aims to act as the cornerstone volume for future work on the subject and as a key text for courses engaging with the subject.

The current crisis in thinking the “human” raises questions not only about who or what may come after the human, but also about what happened before. What dark secrets lie in our ancestral past that may be stopping us from becoming human “otherwise”?

How have human cultures engaged with and thought about animals, plants, rocks, clouds, and other elements of their natural surroundings? Do animals and other natural objects have a spirit or soul? What is their relationship to humans? In his new book, Graham Harvey explores indigenous and environmentalist spiritualities in which people celebrate relationships with other-than-human beings. He examines present and past animistic beliefs and practices of the Ojibwe, the Maori, Aboriginal Australians, and eco-pagans, revealing the diverse ways of being animist and of living respectfully within natural communities. Drawing on his extensive casework, Harvey considers the linguistic, performative, ecological, and activist implications of animist worldviews and lifeways. He argues that animist beliefs can contribute significantly to contemporary debates about consciousness, cosmology, and environmentalism. In addition, he examines the colonialist ideologies and methodologies that have caused many academics to exclude the term "animism" from their critical vocabularies.

This book provides a comprehensive analysis of Animism as a religion and a culture of the Nilotic peoples of the Upper River Nile in modern "Southern Sudan". It gives an account of how the animistic ritual performances of the divine chief-priests are strategies in conflict management and resolution. For centuries, the Nilotic peoples have been resisting changes to new religious identities and conservatively remained Animists. Their current interactions with the external world, however, have transformed their religious identities. At present, the Nilotics are Animist-Christians or Animist-Muslims. This does not mean that the converted Nilotics relinquish Animism and become completely assimilated to the new religious prophetic dogmas, instead, they develop compatible religious practices of Animism, Christianity and Islam. New Islamic fundamentalism in Sudan which is sweeping Africa into Islamic religious orthodoxy, where Sharia (Islamic law) is the law of the land, rejects this compatibility and categorises the Nilotics as "heathens" and "apostates". Such characterisation engenders opposing religious categories, with one side urging Sharia and the other for what this study calls "gradable" culture. Kuel Jok is a researcher at the Department of World Cultures at the University of Helsinki. In Sudan, Jok obtained a degree in English Linguistics and Literature and diplomas in Philosophy and Translation. He also studied International Law in Egypt. In Europe, Jok acquired an MA in Sociology from the University of Joensuu, Finland and a PhD in the same field from the University of Helsinki, Finland.

2019 NAUTILUS GOLD WINNER In a time of rapid climate change and species extinction, what role have the world’s religions played in ameliorating—or causing—the crisis we now face? Religion in general, and Christianity in particular, appears to bear a disproportionate burden for creating humankind’s exploitative attitudes toward nature through unearthly theologies that divorce human beings and their spiritual yearnings from their natural origins. In this regard, Christianity has become an otherworldly religion that views the natural world as “fallen,” as empty of signs of God’s presence. And yet, buried deep within the Christian tradition are startling portrayals of God as the beaked and feathered Holy Spirit – the “animal God,” as it were, of historic Christian witness. Through biblical readings, historical theology, continental philosophy, and personal stories of sacred nature, this book recovers the model of God in Christianity as a creaturely, avian being who signals the presence of spirit in everything, human and more-than-human alike. Mark Wallace’s recovery of the bird-God of the Bible signals a deep grounding of faith in the natural world. The moral implications of nature-based Christianity are profound. All life is deserving of humans’ care and protection insofar as the world is envisioned as alive with sacred animals, plants, and landscapes. From the perspective of Christian animism, the Earth is the holy place that God made and that humankind is enjoined to watch over and cherish in like manner. Saving the environment, then, is not a political issue on the left or the right of the ideological spectrum, but, rather, an innermost passion shared by all people of faith and good will in a world damaged by anthropogenic warming, massive species extinction, and the loss of arable land, potable water, and breathable air. To Wallace, this passion is inviolable and flows directly from the heart of Christian teaching that God is a carnal, fleshy reality who is promiscuously incarnated within all things, making the whole world a sacred embodiment of God’s presence, and worthy of our affectionate concern. This beautifully and accessibly written book shows that “Christian animism” is not a strange oxymoron, but Christianity’s natural habitat. Challenging traditional Christianity’s self-definition as an other-worldly religion, Wallace paves the way for a new Earth-loving spirituality grounded in the ancient image of an animal God.

This peer-reviewed, academic collection contains essays on key topics in philosophical debates regarding arguments for and against the existence of God (e.g., Religious Experience, Miracles, Our Universe, Human Beings, Science and Religion, etc.). For each topic, it provides an essay from the viewpoint of theism, followed by an essay on the same topic from the viewpoint of atheism by a different author.

Animism refers to ontologies or worldviews which assign agency and personhood to human and non-human beings alike. Recent years have seen a revival of this concept in anthropology, where it is now discussed as an alternative to modern-Western naturalistic notions of human-environment relations. Based on original fieldwork, this book presents a number of case studies of animism from insular and peninsular Southeast Asia and offers a comprehensive overview of the phenomenon – its diversity and underlying commonalities and its resilience in the face of powerful forces of change. Critically engaging with the current standard notion of animism, based on hunter-gatherer and horticulturalist societies in other regions, it examines the roles of life forces, souls and spirits in local cosmologies and indigenous religion. It proposes an expansion of the concept to societies featuring mixed farming, sacrifice and hierarchy and explores the question of how non-human agents are created through acts of attention and communication, touching upon the relationship between animist ontologies, world religion, and the state. Shedding new light on Southeast Asian religious ethnographic research, the book is a significant contribution to anthropological theory and the revitalization of the concept of animism in the humanities and social sciences.

This book engages with the classic philosophical question of mind and matter, seeking to show its altered meaning and acuteness in the era of the Anthropocene. Arguing that matter, and, more broadly, the natural world, has been misconceived since Descartes, it explores the devastating impact that this has had in practice in the West. As such, alternatives are needed, whether philosophical ones such as those offered by figures such as Whitehead and Nagel, or posthumanist ones such as those developed by Barad and Latour. Drawing on recent anthropological work ignored by philosophers and sociologists alike, the author considers a radical alternative cosmology: animism understood as panpsychism in practice. This understanding of mind and matter, of culture and nature, is then turned against present-day posthumanist critiques of what the Anthropocene amounts to, showing them up as philosophically misguided, politically mute, and ethically wanting. A ground-breaking reconceptualization of the natural world and our treatment of it, Cosmologies of the Anthropocene will appeal to scholars of sociology, social theory, philosophy and anthropology with interests in our understanding of and relationship with nature.

Tiddy Smith argues that the conflict between science and religion is ultimately a disagreement about what kinds of methods we should use for investigating the world. Specifically, scientists and religious folk disagree over which belief-forming methods are reliable. In the course of justifying any scientific claim, scientists typically appeal to methods which generate agreement between independent investigators, and which converge on the same answers to the same questions. In contrast, religious claims are typically justified by methods which neither generate agreement nor converge in their results (for example, dreams, visions, mystical experiences etc.). This fundamental difference in methodologies can neatly account for the conflict between science and religion.