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299 kr
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In this work of discourse analysis, Tomoko Masuzawa observes that the modern study of religion is peculiarly ambivalent toward the question of origin. Today's historians of religion maintain that they have abandoned speculative quests for the origin of religion; at the same time, they allege that concepts of absolute beginnings are fundamental to religion itself. By renouncing the desire for origins that they claim religious peoples embrace, historians can vicariously participate in the forbidden quest without forfeiting the authority of their objectivist position. This ambivalence of contemporary scholars echoes their ambivalence toward the ancestral "giants" of the discipline: Durkheim, Muller, and Freud. Masuzawa shows that the speculations of these three men on the origins of religion render the very notion of time and history problematic, and contain powerful instruments for dislodging the position of "Western man" as the keeper of knowledge.Her critical rereading of these forefathers is framed by a compelling discussion of the postmodernist subversion of absolute origins in the works of Walter Benjamin and Rosalind Krauss, and a comparison of Mircea Eliade and Nancy Munn's accounts of the Australian aboriginal "dream-time."
Invention of World Religions
Or, How European Universalism Was Preserved in the Language of Pluralism
Häftad, Engelska, 2005
267 kr
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The idea of "world religions" expresses a vague commitment to multiculture alism. Not merely a descriptive concept, "world religions" is also a particular ethos, a pluralist ideology, a logic of classification, and a form of knowledge that has shaped the study of religion and infiltrated ordinary language. In this ambitious study, Tomoko Masuzawa examines the emergence of "world religions" in modern European thought through a close reading of a variety of sources as early as the seventeenth century. Devoting particular attention to the relation between the comparative study of language and the nascent science of religion, she demonstrates how new classifications of language and race caused Buddhism and Islam to gain special significance as these religions came to be seen in opposing terms - Aryan on one hand and Semitic on the other.Masuzawa also explores the complex relation of "world religions" to Protestant theology, from the hierarchical ordering of religions typical of the Christian supremacists of the nineteenth century, to the aspirations of early twentieth-century theologian Ernst Troeltsch, who embraced the pluralist logic of "world religions" and by so doing sought to reclaim the universalist destiny of European modernity.