Religious Experience
In this book, Phillip Wiebe examines religious, spiritual, and mystical experiences, assessing how these experiences appear to implicate a spiritual order. Despite the current prevalence of naturalism and atheism, he argues that experiences purporting to have a religious or spiritual significance deserve close empirical investigation. Wiebe surveys the broad scope of religious experience and considers different types of evidence that might give rise to a belief in phenomena such as spirits, paranormal events, God, and an afterlife. He demonstrates that there are different explanations and interpretations of religious experiences, both because they are typically personal accounts, and they suggest a reality that is often unobservable. Wiebe also addresses how to evaluate evidence for theories that postulate unobservables in general, and a Theory of Spirits in particular. Calling for more rigorous investigation of these phenomena, Wiebe frames the study of religious experience among other accepted social sciences that seek to understand religion.
Sacred Annals; Or, Researches Into the History and Religion of Mankind
The Church & Nonconformists of 1662, an Account of the Expulsion of the Puritans
Sacred Annals; Or, Researches Into the History and Religion of Mankind
The Cambridge History of the Papacy: Volume 3, Civil Society
Historically, the papacy has had - and continues to have - significant and sustained influence on society and culture. In the contemporary world, this influence is felt far afield from the traditional geographic and cultural center of papal authority in western Europe, notably in the Global South. Volume 3 frames questions around the papacy's cultural influence, focusing on the influence that successive popes and various vectors of papal authority have had on a broad range of social and cultural developments in European and global societies. The range of topics covered here reflects the vast and expanding scope of papal influence on everything from architecture to the construction and contestation of gender norms to questions of papal fashion. That influence has waxed and waned over time as successive popes have had access to greater resources and have had stronger imperatives to use their powers of patronage and regulation to intervene in society at large.
Devotion and Artifice
How have humans sought to prevent viable assumptions about themselves and their world from being in force, how does this propensity manifest itself, and in what terms has it been theorized and criticized throughout the ages? Through a diversity of discrete case-studies spanning a vast time-scale (including topics such as paleolithic personal ornaments, pre-ancient ritual economy, ancient philosophy, and modern artful science), this study explores the means by which humans voluntarily suspend habitual patterns of judgement and disbelief in order to perceive the world differently. In recognizing how such modes of suspension can be variously traced back to religious comportments and institutions, a new sense of religious participation is identified beyond the credulous subjunction to artifice and its critical dismissal. The relevant outcome of this long-term comparative approach is that sincere devotion to a (practical or theoretical, scientific or spiritual) cause and the temporary affirmation of artifice are not mutually exclusive comportments, but rather genealogically akin to the discretely sacred (alchemical, ataraxic, epistemological, spectacular, thaumaturgic, etc.) concerns of a pre-modern world.
How to Do Things with Myths
How to Do Things with Myths assembles a radically updated collection of the author's oft-cited publications on myth. Together, they tell how theories of myth have changed and led to a novel "performative" theory of myth. Beginning from its mid-19th-century foundations with philologist, Friedrich Max Muller, myths had been conceived in textual terms as quasi-biblical, static narratives. Not until the impact of ethnographic studies of traditional societies in the early 20th century did myths come to be regarded in situ as living agents shaping their societies. Leading a movement against Muller's static, textual view of myths were his French sociological critics, notably Emile Durkheim and his equipe. The Durkheimians felt that myths mattered because of what they "did" by functioning within human societies. Adopting the Durkheimian notion of function was Bronislaw Malinowski. But as a pragmatist and positivist, Malinowski narrowed his conception of myths to utilitarian terms. In place of Malinowski's utilitarianism, the author proposes a "performative theory" of myths - a theory freeing myths for a wider range of agency in culture, unrestricted by Malinowski's behaviorism and positivism. Conceived as "important stories," myths can thus "do things" in many, often subtle and unquantifiable, ways, depending upon a given culture's own value system. Conceptually and theoretically, a performative theory situates itself with respect to the efforts of some of the most popular contemporary myth theorists -- Bruce Lincoln, Mircea Eliade, Claude Levi-Strauss, Georges Dumezil, Robert A. Segal and Jonathan Z. Smith.
How to Do Things with Myths
How to Do Things with Myths assembles a radically updated collection of the author's oft-cited publications on myth. Together, they tell how theories of myth have changed and led to a novel "performative" theory of myth. Beginning from its mid-19th-century foundations with philologist, Friedrich Max Muller, myths had been conceived in textual terms as quasi-biblical, static narratives. Not until the impact of ethnographic studies of traditional societies in the early 20th century did myths come to be regarded in situ as living agents shaping their societies. Leading a movement against Muller's static, textual view of myths were his French sociological critics, notably Emile Durkheim and his equipe. The Durkheimians felt that myths mattered because of what they "did" by functioning within human societies. Adopting the Durkheimian notion of function was Bronislaw Malinowski. But as a pragmatist and positivist, Malinowski narrowed his conception of myths to utilitarian terms. In place of Malinowski's utilitarianism, the author proposes a "performative theory" of myths - a theory freeing myths for a wider range of agency in culture, unrestricted by Malinowski's behaviorism and positivism. Conceived as "important stories," myths can thus "do things" in many, often subtle and unquantifiable, ways, depending upon a given culture's own value system. Conceptually and theoretically, a performative theory situates itself with respect to the efforts of some of the most popular contemporary myth theorists -- Bruce Lincoln, Mircea Eliade, Claude Levi-Strauss, Georges Dumezil, Robert A. Segal and Jonathan Z. Smith.
