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Yoram Peri, Tamar Hermann, Shlomo Fischer, Asher Cohen, Bernard Susser, Nissim Leon, and Yaacov Yadgar

Introduction Yoram Peri

More Jewish than Israeli (and Democratic)? Tamar Hermann

Yes, Israel Is Becoming More Religious Shlomo Fischer

Religious Pressure Will Increase in the Future Asher Cohen and Bernard Susser

Secular Jews: From Proactive Agents to Defensive Players Nissim Leon

The Need for an Epistemological Turn Yaacov Yadgar

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Arian Hopf

religion but religion as a whole. One must remember that the nineteenth century was a period of tremendous change regarding the concept of religion. Not only was it detached from Christianity and perceived as a multiple category that included other belief

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Religion through the Looking Glass

Fieldwork, Biography, and Authorship in Southwest China and Beyond

Katherine Swancutt

It is probably more often the case than not that scholars of religion command the power of fascination across continents, time zones, memories, collegial relations, friendships, and the imagined gulf between themselves and the religions they study

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David Allen Harvey

Despite its long-standing reputation for skepticism and irreverence, the Enlightenment took religion quite seriously. Historians have long recognized this fact, and have often represented the intellectual history of the eighteenth century in terms of the struggle between religious faith and philosophical skepticism. One common view of the period holds that religious dogmatism and intolerance, memorably condemned by Voltaire as l’Infâme, served as the negative pole against which the positive Enlightenment ideals of secularism, reason, and tolerance were articulated. Nearly a century ago, Ernst Cassirer characterized this view (which he did not entirely share) by writing, “French Encyclopedism declares war openly on religion,” accusing it of “having been an eternal hindrance to intellectual progress.” Around the same time, Carl Becker argued that the eighteenth-century philosophes sought to recast the “heavenly city” imagined by church fathers such as St. Augustine into a vision of a terrestrial utopian future. A generation later, Peter Gay described the philosophes as “modern pagans,” who “used their classical learning to free themselves from their Christian heritage.” For such scholars, the historical signifi cance of the Enlightenment lay in its break with religious tradition and embrace of “modernity”, defined primarily by secularism and rationality.

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Bülent Diken

interested in tracing the surface between cinematic and social theoretical ideas, their ‘compossibility’. These ideas emerge from the themes that Winter Sleep deals with: religion, the relationship between religion and capitalism, symbolic exchange, and

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Ilkka Pyysiäinen

The question of how we should understand the fact that Durkheim calls religion 'a variety of illusion (délire)' has recently been discussed in this journal. In the following, I briefly outline a new interpretation, leaving its more detailed development to a later publication. I argue that Durkheim's notion of religion as drawing from Boyer's idea of counterintuitive representations can further develop illusion. Also Durkheim's idea of the social as the basis of religion partly relates to some of Boyer's arguments and those of other cognitive scientists of religion. It, too, can be elaborated in the light of some recent cognitive-evolutionary considerations.

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Paul Christopher Johnson

Diaspora, and with it 'diasporic religion', has exploded as an area of research in the field of Religion, opening important paths of inquiry and analysis. This article traces the itineraries and intersections of Diaspora and Religion over the last two decades, especially vis-à-vis groups that activate multiple diasporic horizons. It then evaluates the risks of the overdispersion of Diaspora. To counter this, the article recommends more narrowly circumscribing Diasporic Religion in relation to 'territory', while at the same time rendering the question of what territoriality means more complex and diverse.

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Religion, Space, and Place

The Spatial Turn in Research on Religion

Kim Knott

Following a consideration of the impact of the late twentieth-century spatial turn on the study of religion by geographers, anthropologists, sociologists, historians, and religious studies scholars, two trends are distinguished: the poetics of place and the sacred; and politics, religion, and the contestation of space. Discussion of these reveals substantially different approaches to religion, space, and place—one phenomenological, the other social constructivist. The spatial turn has been extremely fruitful for research on religion, bringing together scholars from a variety of disciplines, and connecting not only to traditional areas such as sacred space and pilgrimage, but to new ones such as embodiment, gender, practice and religious-secular engagements.

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The Concept of Religion in Meiji Popular Discourse

An Analysis of the Newspaper Yomiuri Shimbun

Makoto Harris Takao

religion.” Indeed, the absence of a universal religious category in the mid-nineteenth century manifests itself in his writing through the use of the broadly inclusive term kyō/oshie (教一“teaching/s”). In this poem, such “teachings” are at once a reference

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Religions and Civil Society

A Jewish Perspective

Michael Shire

Judaism has long been a religion of particularity and universalism. The prophets of ancient Israel propounded universal messages of civilising influence for all Peoples and Nations. However emphasis on the particularity within Judaism has been prevalent in the modern era leaving it open to criticising voices who accuse religions in general of delusion and danger. How must Judaism and its relationship with other faiths become again a force for repair, for justice and for conscience in this fractured world? How can we get our particularistic religious faiths to be reflective of a world working towards a universal hope for the future?