Eric Bain-Selbo – författare

Judge and Be Judged offers insights into moral life and moral judgment that aim to help in understanding our society's tendency towards either fundamentalism or relativism. Framing his argument with an exegesis of Jesus' teaching "Judge not, that you be not judged," Eric Bain-Selbo provides some helpful conceptual tools for thinking about that predicament, and finding a way past it. By examining the social function of shame, the possibility of cross-cultural understanding, and obstacles to moral judgment in the college classroom, this book charts a path that helps us to avoid both fundamentalism and relativism.

Eric Bain-Selbo argues that the study of religion—from philosophers to psychologists, and historians of religion to sociologists—has separated out the “ends” or goals of religion and thus created the conditions by which institutional religion is increasingly irrelevant in contemporary Western culture.There is ample evidence that institutional religion is in trouble, and little evidence that it will strengthen in the future, giving some reason to believe that we are in the process of seeing the end of religion. At the same time, various cultural practices have met in the past and continue to meet today certain fundamental human needs—needs that we might identify as religious that now are being fulfilled through what Bain-Selbo calls the “religion of culture.” The End(s) of Religion traces the way that the very study of religion has led to institutional religion being viewed as just one human institution that can address our particular “religious” needs rather than the sole institution to do so. In turn, ultimately we can begin to see how other institutions or forms of culture can function to serve these same needs or “ends.”

Eric Bain-Selbo argues that the study of religion-from philosophers to psychologists, and historians of religion to sociologists-has separated out the “ends” or goals of religion and thus created the conditions by which institutional religion is increasingly irrelevant in contemporary Western culture.There is ample evidence that institutional religion is in trouble, and little evidence that it will strengthen in the future, giving some reason to believe that we are in the process of seeing the end of religion. At the same time, various cultural practices have met in the past and continue to meet today certain fundamental human needs-needs that we might identify as religious that now are being fulfilled through what Bain-Selbo calls the “religion of culture.” The End(s) of Religion traces the way that the very study of religion has led to institutional religion being viewed as just one human institution that can address our particular “religious” needs rather than the sole institution to do so. In turn, ultimately we can begin to see how other institutions or forms of culture can function to serve these same needs or “ends.”

Eric Bain-Selbo argues that the study of religion-from philosophers to psychologists, and historians of religion to sociologists-has separated out the “ends” or goals of religion and thus created the conditions by which institutional religion is increasingly irrelevant in contemporary Western culture.There is ample evidence that institutional religion is in trouble, and little evidence that it will strengthen in the future, giving some reason to believe that we are in the process of seeing the end of religion. At the same time, various cultural practices have met in the past and continue to meet today certain fundamental human needs-needs that we might identify as religious that now are being fulfilled through what Bain-Selbo calls the “religion of culture.” The End(s) of Religion traces the way that the very study of religion has led to institutional religion being viewed as just one human institution that can address our particular “religious” needs rather than the sole institution to do so. In turn, ultimately we can begin to see how other institutions or forms of culture can function to serve these same needs or “ends.”

Eric Bain-Selbo argues that the study of religion—from philosophers to psychologists, and historians of religion to sociologists—has separated out the “ends” or goals of religion and thus created the conditions by which institutional religion is increasingly irrelevant in contemporary Western culture.There is ample evidence that institutional religion is in trouble, and little evidence that it will strengthen in the future, giving some reason to believe that we are in the process of seeing the end of religion. At the same time, various cultural practices have met in the past and continue to meet today certain fundamental human needs—needs that we might identify as religious that now are being fulfilled through what Bain-Selbo calls the “religion of culture.” The End(s) of Religion traces the way that the very study of religion has led to institutional religion being viewed as just one human institution that can address our particular “religious” needs rather than the sole institution to do so. In turn, ultimately we can begin to see how other institutions or forms of culture can function to serve these same needs or “ends.”

Readers are introduced to a range of theoretical and methodological approaches used to understand religion – including sociology, philosophy, psychology, and anthropology – and how they can be used to understand sport as a religious phenomenon. Topics include the formation of powerful communities among fans and the religious experience of the fan, myth, symbols and rituals and the sacrality of sport, and sport and secularization. Case studies are taken from around the world and include the Olympics (ancient and modern), football in the UK, the All Blacks and New Zealand national identity, college football in the American South, and gymnastics.Ideal for classroom use, Understanding Sport as a Religious Phenomenon illuminates the nature of religion through sports phenomena and is a much-needed contribution to the field of religion and popular culture.

Readers are introduced to a range of theoretical and methodological approaches used to understand religion – including sociology, philosophy, psychology, and anthropology – and how they can be used to understand sport as a religious phenomenon. Topics include the formation of powerful communities among fans and the religious experience of the fan, myth, symbols and rituals and the sacrality of sport, and sport and secularization. Case studies are taken from around the world and include the Olympics (ancient and modern), football in the UK, the All Blacks and New Zealand national identity, college football in the American South, and gymnastics.Ideal for classroom use, Understanding Sport as a Religious Phenomenon illuminates the nature of religion through sports phenomena and is a much-needed contribution to the field of religion and popular culture.

Readers are introduced to a range of theoretical and methodological approaches used to understand religion – including sociology, philosophy, psychology, and anthropology – and how they can be used to understand sport as a religious phenomenon. Topics include the formation of powerful communities among fans and the religious experience of the fan, myth, symbols and rituals and the sacrality of sport, and sport and secularization. Case studies are taken from around the world and include the Olympics (ancient and modern), football in the UK, the All Blacks and New Zealand national identity, college football in the American South, and gymnastics.Ideal for classroom use, Understanding Sport as a Religious Phenomenon illuminates the nature of religion through sports phenomena and is a much-needed contribution to the field of religion and popular culture.

Readers are introduced to a range of theoretical and methodological approaches used to understand religion – including sociology, philosophy, psychology, and anthropology – and how they can be used to understand sport as a religious phenomenon. Topics include the formation of powerful communities among fans and the religious experience of the fan, myth, symbols and rituals and the sacrality of sport, and sport and secularization. Case studies are taken from around the world and include the Olympics (ancient and modern), football in the UK, the All Blacks and New Zealand national identity, college football in the American South, and gymnastics.Ideal for classroom use, Understanding Sport as a Religious Phenomenon illuminates the nature of religion through sports phenomena and is a much-needed contribution to the field of religion and popular culture.

This Book Is intended for general readers interested in theoretical and practical problems revolving around multiculturalism and education. Most, if not all, philosophical debates come down to the fundamental conflict between cocneptions of goods and rights. Current debates about multiculturalism and pluralism, especially in the area of education, often pit the goods of communities against rights-claims of other groups or individuals, which leads to an impasse. The author's alternative starting point for ethics allows us to view these conflicts in a new light and thus bring new changes for insightful resolutions. Chapter 1 poses the problem. Chapter 2 begins the philosophical heart of the book with an appropriation of Aristotle's moral theory as a framework to consider ethics in a multicultural context. This re-reading of Aristotle is accomplished in large part with the aid of the philosophical hermeneutics of Gadamer. His general theory of understanding and his reading of Aristotie are covered in Chapter 3. Chapter 4 highlights the dialogical virtues of humility, charity and courage and Chapter 5 provides a perspective on education that is based on the ethical theory previously developed. Chapter 6 applies the author's ethical and educational positions to contemporary education, specifically those having to do with diversity and multiculturalism.

This Book Is intended for general readers interested in theoretical and practical problems revolving around multiculturalism and education. Most, if not all, philosophical debates come down to the fundamental conflict between cocneptions of goods and rights. Current debates about multiculturalism and pluralism, especially in the area of education, often pit the goods of communities against rights-claims of other groups or individuals, which leads to an impasse. The author's alternative starting point for ethics allows us to view these conflicts in a new light and thus bring new changes for insightful resolutions. Chapter 1 poses the problem. Chapter 2 begins the philosophical heart of the book with an appropriation of Aristotle's moral theory as a framework to consider ethics in a multicultural context. This re-reading of Aristotle is accomplished in large part with the aid of the philosophical hermeneutics of Gadamer. His general theory of understanding and his reading of Aristotie are covered in Chapter 3. Chapter 4 highlights the dialogical virtues of humility, charity and courage and Chapter 5 provides a perspective on education that is based on the ethical theory previously developed. Chapter 6 applies the author's ethical and educational positions to contemporary education, specifically those having to do with diversity and multiculturalism.

This book discusses violence and its connection with religion, sport and popular culture. It highlights the religious dimensions of violence and the role of violence in the religion and culture of the American South. Extending into popular culture, it then makes the case that sport—particularly American football—is a cultural phenomenon in the South with close ties with religion and violence, and that American football has come to play a central role in the civil religion of the South, fueled in part by its violent nature. The book concludes by drawing important lessons from this case study—lessons that help us to see both religion and sport in a new light.

This book discusses violence and its connection with religion, sport and popular culture. It highlights the religious dimensions of violence and the role of violence in the religion and culture of the American South. Extending into popular culture, it then makes the case that sport—particularly American football—is a cultural phenomenon in the South with close ties with religion and violence, and that American football has come to play a central role in the civil religion of the South, fueled in part by its violent nature. The book concludes by drawing important lessons from this case study—lessons that help us to see both religion and sport in a new light.