Global Phenomenologies of Religion: An Oral History in Interviews

Global Phenomenologies of Religion provides a new perspective on the past, present, and future of the study of religion, drawing from interviews with scholars from ten countries across over half a century. The book challenges long-held views about the rise and decline of phenomenology and reveals important national and regional differences in the approach to the study of religion.

Format: Paperback / softback
Length: 308 pages
Publication date: 24 March 2021
Publisher: Equinox Publishing Ltd

Global Phenomenologies of Religion presents a groundbreaking perspective on the historical, present, and future trajectory of the study of religion. Once widely recognized as the central domain within the field of religious studies, phenomenology has played a pivotal role in shaping our understanding of this complex phenomenon. Coined by the Dutch scholar Chantepie de la Saussaye in 1887, the term was further developed by Gerardus van der Leeuw in the 1930s and 1940s, gaining widespread popularity during the 1960s and 1970s before facing significant criticism and eventually disappearing by the early 21st century. This book contributes to our global understanding of the evolution of the study of religion by featuring insightful interviews with scholars from ten diverse countries, spanning over half a century. The resulting narrative is rich and multifaceted, unveiling significant national and regional variations while challenging long-held notions about the rise and decline of phenomenology.

The historical development of phenomenology is closely intertwined with the broader intellectual currents of the 20th century. Initially conceived as a philosophical approach to the study of religion, phenomenology sought to understand the lived experiences and subjective interpretations of religious phenomena. It emphasized the importance of individual consciousness, intuition, and the subjective encounter with the divine. However, phenomenology faced challenges from various quarters as it gained popularity. Critics argued that it was overly abstract and disconnected from empirical evidence, neglecting the social and cultural contexts in which religious practices and beliefs emerged. Additionally, some scholars criticized phenomenology for its emphasis on individual experience, suggesting that it overlooked the broader structural and institutional factors that shape religious phenomena.

Despite these criticisms, phenomenology continued to evolve and adapt to new challenges. In the 1960s and 1970s, phenomenology experienced a resurgence as scholars sought to integrate it with other disciplines such as sociology, psychology, and cultural studies. This interdisciplinary approach allowed for a more comprehensive understanding of religion as a social and cultural phenomenon. Phenomenologists began to explore the ways in which religious beliefs and practices are shaped by social structures, power dynamics, and cultural norms, and how they intersect with other aspects of human life such as politics, economics, and science.

One of the key contributions of phenomenology to the study of religion is its emphasis on the lived experience of individuals and communities. Phenomenologists believe that religious experiences are not merely cognitive or intellectual constructs but are deeply embedded in the subjective world of the individual. They argue that religious beliefs and practices are not merely products of external forces but are shaped by the individual's own experiences, emotions, and cultural background. This approach has led to a deeper understanding of the diversity and complexity of religious practices and beliefs across different cultures and societies.

Another important aspect of phenomenology is its commitment to the study of the sacred. Phenomenologists argue that the sacred is not a fixed or universal concept but is rather a dynamic and contextual phenomenon that emerges from the interaction between individuals and their environment. They explore the ways in which religious symbols, rituals, and practices create a sense of the sacred and how they are interpreted and experienced by different individuals and communities. This approach has helped scholars to understand the role of the sacred in shaping religious beliefs, practices, and social relationships.

Despite its many contributions, phenomenology has also faced challenges in the contemporary world. One of the criticisms is that it can be overly theoretical and abstract, making it difficult to apply to real-world situations. Additionally, some scholars argue that phenomenology is too focused on the individual and neglects the broader social and cultural contexts in which religious phenomena occur.

In response to these challenges, phenomenology has continued to evolve and adapt. Some phenomenologists have sought to integrate it with other methodologies, such as empirical research and quantitative analysis, to provide a more robust and empirically grounded understanding of religion. Others have emphasized the importance of interdisciplinary collaboration and the need to engage with other disciplines such as sociology, psychology, and political science to better understand the complex social and cultural factors that shape religious phenomena.

In conclusion, phenomenology has played a significant role in shaping our understanding of the study of religion. It has offered a unique perspective on the lived experiences and subjective interpretations of religious phenomena, emphasizing the importance of individual consciousness, intuition, and the subjective encounter with the divine. While phenomenology has faced challenges and criticisms, it has continued to evolve and adapt to new challenges, contributing to our global understanding of the history, present, and future trajectory of the study of religion.

Weight: 470g
Dimension: 155 x 235 x 22 (mm)
ISBN-13: 9781781799154