Expanding Philosophy of Religion – serie

In this global introduction to philosophy of religion you begin not with a single tradition, but with religious philosophies from East Asia, South Asia, West Africa, and Native North America, alongside the classical Abrahamic and modern European traditions.Matching this diversity of traditions, chapters are organized around questions that acknowledge there is no single understanding of any god or ultimate reality. Instead you approach six different traditions of philosophizing about religion by asking questions about the journeys of both the self and the cosmos such as “What is my path?” and “Where did the cosmos come from?” Accompanied by introductory materials and an extensive glossary, each chapter includes learning objectives, questions for discussion, and suggested primary and secondary sources. The categories of religion and philosophy are interrogated throughout.Equipped with study tools and universal questions about the self and the cosmos, Philosophies of Religion: A Global and Critical Introduction shows you how to philosophize about religions around the world.

Buddhas, gods, prophets and oracles are often depicted as asking questions. But what are we to understand when Jesus asks “Who do you say that I am?”, or Mazu, the Classical Zen master asks, “Why do you seek outside?" Is their questioning a power or weakness? Is it something human beings are only capable of due to our finitude? Is there any kind of question that is a power?Focusing on three case studies of questions in divine discourse on the level of story - the god depicted in the Jewish Bible, the master Mazu in his recorded sayings literature, and Jesus as he is depicted in canonized Christian Gospels - Nathan Eric Dickman meditates on human responses to divine questions. He considers the purpose of interreligious dialogue and the provocative kind of questions that seem to purposefully decenter us, drawing on methods from confessionally-oriented hermeneutics and skills from critical thinking. He allows us to see alternative ways of interpreting religious texts through approaches that look beyond reading a text for the improvement of our own religion or for access to some metaphysically transcendent reality. This is the first step in a phenomenology of religions that is inclusive, diverse, relevant and grounded in the world we live in.

Buddhas, gods, prophets and oracles are often depicted as asking questions. But what are we to understand when Jesus asks “Who do you say that I am?”, or Mazu, the Classical Zen master asks, “Why do you seek outside?" Is their questioning a power or weakness? Is it something human beings are only capable of due to our finitude? Is there any kind of question that is a power?Focusing on three case studies of questions in divine discourse on the level of story - the god depicted in the Jewish Bible, the master Mazu in his recorded sayings literature, and Jesus as he is depicted in canonized Christian Gospels - Nathan Eric Dickman meditates on human responses to divine questions. He considers the purpose of interreligious dialogue and the provocative kind of questions that seem to purposefully decenter us, drawing on methods from confessionally-oriented hermeneutics and skills from critical thinking. He allows us to see alternative ways of interpreting religious texts through approaches that look beyond reading a text for the improvement of our own religion or for access to some metaphysically transcendent reality. This is the first step in a phenomenology of religions that is inclusive, diverse, relevant and grounded in the world we live in.

Buddhas, gods, prophets and oracles are often depicted as asking questions. But what are we to understand when Jesus asks “Who do you say that I am?”, or Mazu, the Classical Zen master asks, “Why do you seek outside?" Is their questioning a power or weakness? Is it something human beings are only capable of due to our finitude? Is there any kind of question that is a power?Focusing on three case studies of questions in divine discourse on the level of story - the god depicted in the Jewish Bible, the master Mazu in his recorded sayings literature, and Jesus as he is depicted in canonized Christian Gospels - Nathan Eric Dickman meditates on human responses to divine questions. He considers the purpose of interreligious dialogue and the provocative kind of questions that seem to purposefully decenter us, drawing on methods from confessionally-oriented hermeneutics and skills from critical thinking. He allows us to see alternative ways of interpreting religious texts through approaches that look beyond reading a text for the improvement of our own religion or for access to some metaphysically transcendent reality. This is the first step in a phenomenology of religions that is inclusive, diverse, relevant and grounded in the world we live in.

Buddhas, gods, prophets and oracles are often depicted as asking questions. But what are we to understand when Jesus asks “Who do you say that I am?”, or Mazu, the Classical Zen master asks, “Why do you seek outside?" Is their questioning a power or weakness? Is it something human beings are only capable of due to our finitude? Is there any kind of question that is a power?Focusing on three case studies of questions in divine discourse on the level of story - the god depicted in the Jewish Bible, the master Mazu in his recorded sayings literature, and Jesus as he is depicted in canonized Christian Gospels - Nathan Eric Dickman meditates on human responses to divine questions. He considers the purpose of interreligious dialogue and the provocative kind of questions that seem to purposefully decenter us, drawing on methods from confessionally-oriented hermeneutics and skills from critical thinking. He allows us to see alternative ways of interpreting religious texts through approaches that look beyond reading a text for the improvement of our own religion or for access to some metaphysically transcendent reality. This is the first step in a phenomenology of religions that is inclusive, diverse, relevant and grounded in the world we live in.

In this global introduction to philosophy of religion you begin not with a single tradition, but with religious philosophies from East Asia, South Asia, West Africa, and Native North America, alongside the classical Abrahamic and modern European traditions.Matching this diversity of traditions, chapters are organized around questions that acknowledge there is no single understanding of any god or ultimate reality. Instead you approach six different traditions of philosophizing about religion by asking questions about the journeys of both the self and the cosmos such as “What is my path?” and “Where did the cosmos come from?” Accompanied by introductory materials and an extensive glossary, each chapter includes learning objectives, questions for discussion, and suggested primary and secondary sources. The categories of religion and philosophy are interrogated throughout.Equipped with study tools and universal questions about the self and the cosmos, Philosophies of Religion: A Global and Critical Introduction shows you how to philosophize about religions around the world.

In this global introduction to philosophy of religion you begin not with a single tradition, but with religious philosophies from East Asia, South Asia, West Africa, and Native North America, alongside the classical Abrahamic and modern European traditions. Matching this diversity of traditions, chapters are organized around questions that acknowledge there is no single understanding of any god or ultimate reality. Instead you approach six different traditions of philosophizing about religion by asking questions about the journeys of both the self and the cosmos such as “What is my path?” and “Where did the cosmos come from?” Accompanied by introductory materials and an extensive glossary, each chapter includes learning objectives, questions for discussion, and suggested primary and secondary sources. The categories of religion and philosophy are interrogated throughout. Equipped with study tools and universal questions about the self and the cosmos, Philosophies of Religion: A Global and Critical Introduction shows you how to philosophize about religions around the world.

In this global introduction to philosophy of religion you begin not with a single tradition, but with religious philosophies from East Asia, South Asia, West Africa, and Native North America, alongside the classical Abrahamic and modern European traditions. Matching this diversity of traditions, chapters are organized around questions that acknowledge there is no single understanding of any god or ultimate reality. Instead you approach six different traditions of philosophizing about religion by asking questions about the journeys of both the self and the cosmos such as “What is my path?” and “Where did the cosmos come from?” Accompanied by introductory materials and an extensive glossary, each chapter includes learning objectives, questions for discussion, and suggested primary and secondary sources. The categories of religion and philosophy are interrogated throughout. Equipped with study tools and universal questions about the self and the cosmos, Philosophies of Religion: A Global and Critical Introduction shows you how to philosophize about religions around the world.

Much philosophical thinking about religion in the Anglophone world has been hampered by the constraints of Eurocentrism, colonialism and orientalism. Addressing such limitations head-on, this exciting collection develops models for exploring global diversity in order to bring philosophical studies of religion into the globalized 21st century. Drawing on a wide range of critical theories and methodologies, and incorporating ethnographic, feminist, computational, New Animist and cognitive science approaches, an international team of contributors outline the methods and aims of global philosophy of religion. From considering the importance of orality in African worldviews to interacting with Native American perspectives on the cosmos and investigating contemplative studies in Hinduism, each chapter demonstrates how expertise in different methods can be applied to various geographical regions, building constructive options for philosophical reflections on religion. Diversifying Philosophy of Religion raises important questions regarding who speaks for and represents religious traditions, setting the agenda for a truly inclusive philosophy of religion that facilitates multiple standpoints.

Much philosophical thinking about religion in the Anglophone world has been hampered by the constraints of Eurocentrism, colonialism and orientalism. Addressing such limitations head-on, this exciting collection develops models for exploring global diversity in order to bring philosophical studies of religion into the globalized 21st century. Drawing on a wide range of critical theories and methodologies, and incorporating ethnographic, feminist, computational, New Animist and cognitive science approaches, an international team of contributors outline the methods and aims of global philosophy of religion. From considering the importance of orality in African worldviews to interacting with Native American perspectives on the cosmos and investigating contemplative studies in Hinduism, each chapter demonstrates how expertise in different methods can be applied to various geographical regions, building constructive options for philosophical reflections on religion. Diversifying Philosophy of Religion raises important questions regarding who speaks for and represents religious traditions, setting the agenda for a truly inclusive philosophy of religion that facilitates multiple standpoints.

Much philosophical thinking about religion in the Anglophone world has been hampered by the constraints of Eurocentrism, colonialism and orientalism. Addressing such limitations head-on, this exciting collection develops models for exploring global diversity in order to bring philosophical studies of religion into the globalized 21st century. Drawing on a wide range of critical theories and methodologies, and incorporating ethnographic, feminist, computational, New Animist and cognitive science approaches, an international team of contributors outline the methods and aims of global philosophy of religion. From considering the importance of orality in African worldviews to interacting with Native American perspectives on the cosmos and investigating contemplative studies in Hinduism, each chapter demonstrates how expertise in different methods can be applied to various geographical regions, building constructive options for philosophical reflections on religion. Diversifying Philosophy of Religion raises important questions regarding who speaks for and represents religious traditions, setting the agenda for a truly inclusive philosophy of religion that facilitates multiple standpoints.

Much philosophical thinking about religion in the Anglophone world has been hampered by the constraints of Eurocentrism, colonialism and orientalism. Addressing such limitations head-on, this exciting collection develops models for exploring global diversity in order to bring philosophical studies of religion into the globalized 21st century. Drawing on a wide range of critical theories and methodologies, and incorporating ethnographic, feminist, computational, New Animist and cognitive science approaches, an international team of contributors outline the methods and aims of global philosophy of religion. From considering the importance of orality in African worldviews to interacting with Native American perspectives on the cosmos and investigating contemplative studies in Hinduism, each chapter demonstrates how expertise in different methods can be applied to various geographical regions, building constructive options for philosophical reflections on religion. Diversifying Philosophy of Religion raises important questions regarding who speaks for and represents religious traditions, setting the agenda for a truly inclusive philosophy of religion that facilitates multiple standpoints.

In this open access book, Andrea Rota makes the case for philosophical, theoretical, and empirical approaches to the study of religion, drawing on ongoing debates and challenging individualist perspectives.Rota begins with a survey of the work of Michael Bratman, John Searle, Raimo Tuomela, and Margaret Gilbert exploring the relevance of their insights for the study of religion. He sets out a theoretical framework to operationalize their philosophical ideas in an empirical research setting. Applying this framework in Part Two, Rota analyses the collective agency of Jehovah’s Witnesses, focusing on the roles that print and electronic media play in structuring communicative processes that conduce to collective intentions and commitments. He presents extensive fieldwork carried out in Switzerland and Germany, examining both qualitative and quantitative data.By demonstrating the fruitfulness of philosophical perspectives on collective intentionality and social ontology, Rota's study makes a timely contribution to our understanding of the beliefs, emotions, and aesthetic experiences of religious groups.The eBook editions of this book are available open access under a CC BY-NC-ND 4.0 licence on bloomsburycollections.com. Open access was funded by the Swiss National Science Foundation.

In this open access book, Andrea Rota makes the case for philosophical, theoretical, and empirical approaches to the study of religion, drawing on ongoing debates and challenging individualist perspectives.Rota begins with a survey of the work of Michael Bratman, John Searle, Raimo Tuomela, and Margaret Gilbert exploring the relevance of their insights for the study of religion. He sets out a theoretical framework to operationalize their philosophical ideas in an empirical research setting. Applying this framework in Part Two, Rota analyses the collective agency of Jehovah’s Witnesses, focusing on the roles that print and electronic media play in structuring communicative processes that conduce to collective intentions and commitments. He presents extensive fieldwork carried out in Switzerland and Germany, examining both qualitative and quantitative data.By demonstrating the fruitfulness of philosophical perspectives on collective intentionality and social ontology, Rota's study makes a timely contribution to our understanding of the beliefs, emotions, and aesthetic experiences of religious groups.The eBook editions of this book are available open access under a CC BY-NC-ND 4.0 licence on bloomsburycollections.com. Open access was funded by the Swiss National Science Foundation.

Bringing together thinkers from philosophy of religion, religious studies, music, art, and film, while drawing on a wealth of phenomenological resources and methods, a team of renowned scholars provide new vantages on the question of how art is an expression of the human desire for God.In three interrelated parts, chapters employ phenomenological tools to propose new ways for speaking of the desire for God. Scholars first draw upon music, sculpture, film, and painting to develop ways of expressing diverse philosophical and religious aspects characteristic of aesthetic experience. The discussion then opens up to examine the mystical and wounded aspects of embodied interface with God. The final part investigates embodied aesthetic praxis in philosophy of religion and religious studies.With several contributions engaging with the embodied, aesthetic experience of underrepresented voices, Art, Desire, and God offers constructive phenomenological bridges across divides of disciplines, aesthetic experiences, and embodied actions.

Bringing together thinkers from philosophy of religion, religious studies, music, art, and film, while drawing on a wealth of phenomenological resources and methods, a team of renowned scholars provide new vantages on the question of how art is an expression of the human desire for God. In three interrelated parts, chapters employ phenomenological tools to propose new ways for speaking of the desire for God. Scholars first draw upon music, sculpture, film, and painting to develop ways of expressing diverse philosophical and religious aspects characteristic of aesthetic experience. The discussion then opens up to examine the mystical and wounded aspects of embodied interface with God. The final part investigates embodied aesthetic praxis in philosophy of religion and religious studies. With several contributions engaging with the embodied, aesthetic experience of underrepresented voices, Art, Desire, and God offers constructive phenomenological bridges across divides of disciplines, aesthetic experiences, and embodied actions.

Bringing together thinkers from philosophy of religion, religious studies, music, art, and film, while drawing on a wealth of phenomenological resources and methods, a team of renowned scholars provide new vantages on the question of how art is an expression of the human desire for God. In three interrelated parts, chapters employ phenomenological tools to propose new ways for speaking of the desire for God. Scholars first draw upon music, sculpture, film, and painting to develop ways of expressing diverse philosophical and religious aspects characteristic of aesthetic experience. The discussion then opens up to examine the mystical and wounded aspects of embodied interface with God. The final part investigates embodied aesthetic praxis in philosophy of religion and religious studies. With several contributions engaging with the embodied, aesthetic experience of underrepresented voices, Art, Desire, and God offers constructive phenomenological bridges across divides of disciplines, aesthetic experiences, and embodied actions.

Bringing together thinkers from philosophy of religion, religious studies, music, art, and film, while drawing on a wealth of phenomenological resources and methods, a team of renowned scholars provide new vantages on the question of how art is an expression of the human desire for God.In three interrelated parts, chapters employ phenomenological tools to propose new ways for speaking of the desire for God. Scholars first draw upon music, sculpture, film, and painting to develop ways of expressing diverse philosophical and religious aspects characteristic of aesthetic experience. The discussion then opens up to examine the mystical and wounded aspects of embodied interface with God. The final part investigates embodied aesthetic praxis in philosophy of religion and religious studies.With several contributions engaging with the embodied, aesthetic experience of underrepresented voices, Art, Desire, and God offers constructive phenomenological bridges across divides of disciplines, aesthetic experiences, and embodied actions.

Exploring how analytic philosophy of religion can expand its horizons to combat old biases, Amber L. Griffioen’s new book argues for reorientations in the discipline aimed at transforming it into a field that is simultaneously theoretically rigorous, socially relevant, and radically inclusive.Drawing on diverse philosophical resources, Griffioen brings the practical and imaginative aspects of religion to the fore as objects for philosophical reflection. Chapters include discussions of topics such as theological realism, religious epistemology, models of religious faith, the religious imagination, and the problem of evil. Ultimately, Griffioen argues for a “doxastically permissive” approach to the religious life understood as a form of deeply earnest play—one compatible with belief but not requiring it.Exploring traditional debates together with a consideration of their limits—and proposing alternative approaches that promise to move the discipline forward in exciting ways—Griffioen’s book is an essential resource for any scholar or student of philosophy of religion.

Exploring how analytic philosophy of religion can expand its horizons to combat old biases, Amber L. Griffioen's new book argues for reorientations in the discipline aimed at transforming it into a field that is simultaneously theoretically rigorous, socially relevant, and radically inclusive.Drawing on diverse philosophical resources, Griffioen brings the practical and imaginative aspects of religion to the fore as objects for philosophical reflection. Chapters include discussions of topics such as theological realism, religious epistemology, models of religious faith, the religious imagination, and the problem of evil. Ultimately, Griffioen argues for a doxastically permissive approach to the religious life understood as a form of deeply earnest play-one compatible with belief but not requiring it.Exploring traditional debates together with a consideration of their limits-and proposing alternative approaches that promise to move the discipline forward in exciting ways-Griffioen's book is an essential resource for any scholar or student of philosophy of religion.

Exploring how analytic philosophy of religion can expand its horizons to combat old biases, Amber L. Griffioen's new book argues for reorientations in the discipline aimed at transforming it into a field that is simultaneously theoretically rigorous, socially relevant, and radically inclusive.Drawing on diverse philosophical resources, Griffioen brings the practical and imaginative aspects of religion to the fore as objects for philosophical reflection. Chapters include discussions of topics such as theological realism, religious epistemology, models of religious faith, the religious imagination, and the problem of evil. Ultimately, Griffioen argues for a doxastically permissive approach to the religious life understood as a form of deeply earnest play-one compatible with belief but not requiring it.Exploring traditional debates together with a consideration of their limits-and proposing alternative approaches that promise to move the discipline forward in exciting ways-Griffioen's book is an essential resource for any scholar or student of philosophy of religion.

Exploring how analytic philosophy of religion can expand its horizons to combat old biases, Amber L. Griffioen’s new book argues for reorientations in the discipline aimed at transforming it into a field that is simultaneously theoretically rigorous, socially relevant, and radically inclusive.Drawing on diverse philosophical resources, Griffioen brings the practical and imaginative aspects of religion to the fore as objects for philosophical reflection. Chapters include discussions of topics such as theological realism, religious epistemology, models of religious faith, the religious imagination, and the problem of evil. Ultimately, Griffioen argues for a “doxastically permissive” approach to the religious life understood as a form of deeply earnest play—one compatible with belief but not requiring it.Exploring traditional debates together with a consideration of their limits—and proposing alternative approaches that promise to move the discipline forward in exciting ways—Griffioen’s book is an essential resource for any scholar or student of philosophy of religion.

How can philosophy of religion become more diverse in content and method? How can we take a multiplicity of stories into account and teach a truly inclusive philosophy of religion? This edited collection invites us to rethink philosophy of religion by offering 18 distinct approaches to teaching philosophy of religion. Engaging texts and thinkers from multiple traditions and standpoints, it constructs a method and terminology of philosophy of religion and presents an opportunity to change philosophy of religion at a fundamental level.Each chapter outlines a framework for approaching religion within a tradition: monotheism in Christianity, Insan-ity in Akbari Sufism, Qi in Daoism, embodiment in neuroscience, naturalism in the atheism debates, and non-territorialism located in 19th century debates on cartography. Drawing from religions and philosophies from around the world and across history, contributors take care to stress the philosophical systems that metaphysical and moral truths belong to. Guided by the principle that traditions are not monolithic but diverse, and categories such as “indigenous religions” are political rather than descriptive in nature, they acknowledge historical context shapes the development of any philosophical system. It is now openly acknowledged that if we do not change the underlying framework of the way we do philosophy of religion, we will always create subalterns. Promoting active interaction, this innovative and forward-looking collection points to a new way of dong philosophy of religion.

How can philosophy of religion become more diverse in content and method? How can we take a multiplicity of stories into account and teach a truly inclusive philosophy of religion? It is now openly acknowledged that if we do not change the underlying framework of the way we do philosophy of religion, we will always create subalterns. Here is an invitation to rethink Philosophy of Religion. Engaging with texts and thinkers from multiple traditions, this book offers 18 distinct approaches to doing Philosophy of Religion and presents an opportunity to change Philosophy of Religion at a fundamental level.Drawing on religions and philosophies from across history and around the world, each chapter outlines a framework for approaching religion from a different standpoint: monotheism in Christianity, Qi in Daoism, embodiment in neuroscience, naturalism in the atheism debates, and non-territorialism in 19th-century debates on cartography. Contributors identify the many philosophical systems that guide metaphysical and moral truths and adhere to the principle that traditions are not monolithic but diverse. They recognise that categories such as “indigenous religions” are political rather than descriptive in nature. Innovative and forward-looking, this collection constructs a new method and terminology that promotes active interaction. It is essential reading for students and teachers looking for a new way of doing Philosophy of Religion.

How can philosophy of religion become more diverse in content and method? How can we take a multiplicity of stories into account and teach a truly inclusive philosophy of religion? It is now openly acknowledged that if we do not change the underlying framework of the way we do philosophy of religion, we will always create subalterns. Here is an invitation to rethink Philosophy of Religion. Engaging with texts and thinkers from multiple traditions, this book offers 18 distinct approaches to doing Philosophy of Religion and presents an opportunity to change Philosophy of Religion at a fundamental level.Drawing on religions and philosophies from across history and around the world, each chapter outlines a framework for approaching religion from a different standpoint: monotheism in Christianity, Qi in Daoism, embodiment in neuroscience, naturalism in the atheism debates, and non-territorialism in 19th-century debates on cartography. Contributors identify the many philosophical systems that guide metaphysical and moral truths and adhere to the principle that traditions are not monolithic but diverse. They recognise that categories such as “indigenous religions” are political rather than descriptive in nature. Innovative and forward-looking, this collection constructs a new method and terminology that promotes active interaction. It is essential reading for students and teachers looking for a new way of doing Philosophy of Religion.

How can philosophy of religion become more diverse in content and method? How can we take a multiplicity of stories into account and teach a truly inclusive philosophy of religion? It is now openly acknowledged that if we do not change the underlying framework of the way we do philosophy of religion, we will always create subalterns. Here is an invitation to rethink Philosophy of Religion. Engaging with texts and thinkers from multiple traditions, this book offers 18 distinct approaches to doing Philosophy of Religion and presents an opportunity to change Philosophy of Religion at a fundamental level.Drawing on religions and philosophies from across history and around the world, each chapter outlines a framework for approaching religion from a different standpoint: monotheism in Christianity, Qi in Daoism, embodiment in neuroscience, naturalism in the atheism debates, and non-territorialism in 19th-century debates on cartography. Contributors identify the many philosophical systems that guide metaphysical and moral truths and adhere to the principle that traditions are not monolithic but diverse. They recognise that categories such as “indigenous religions” are political rather than descriptive in nature. Innovative and forward-looking, this collection constructs a new method and terminology that promotes active interaction. It is essential reading for students and teachers looking for a new way of doing Philosophy of Religion.

Mainstream philosophy of religion has primarily focused on the truth and justification of religious beliefs even though belief is only one small facet of religious life. This collection remedies this by taking practice and embodied action seriously as fundamental elements of any philosophy of religion.Emerging and established voices across different philosophical traditions come together to consider religious actions, including public worship, from perspectives such as trauma and social ontology, sound and silence, and knowledge and hope. Embodied religious practice is viewed through the lens of liturgy, intrinsically connecting religious rituals to human existence to show clearly that, no matter where one finds oneself in terms of the so-called ‘analytic-continental’ divide, philosophy of religion must be concerned with more than just beliefs if it is to adequately deal with the subject matter of ‘religion.’The purpose of these studies is not to reject what has gone before but to expand the focus of philosophy of religion. This approach lays the groundwork for investigations into how beliefs are situated in our theological, moral, and social frameworks. For any philosophy of religion student or scholar interested in how thinking and living well are intimately related, this is a go-to resource. It takes seriously the importance of historical religious traditions and communities, opening the space for cross-cultural and interdisciplinary debates.

Mainstream philosophy of religion has primarily focused on the truth and justification of religious beliefs even though belief is only one small facet of religious life. This collection remedies this by taking practice and embodied action seriously as fundamental elements of any philosophy of religion. Emerging and established voices across different philosophical traditions come together to consider religious actions, including public worship, from perspectives such as trauma and social ontology, sound and silence, and knowledge and hope. Embodied religious practice is viewed through the lens of liturgy, intrinsically connecting religious rituals to human existence to show clearly that, no matter where one finds oneself in terms of the so-called ''analytic-continental'' divide, philosophy of religion must be concerned with more than just beliefs if it is to adequately deal with the subject matter of ''religion.'' The purpose of these studies is not to reject what has gone before but to expand the focus of philosophy of religion. This approach lays the groundwork for investigations into how beliefs are situated in our theological, moral, and social frameworks. For any philosophy of religion student or scholar interested in how thinking and living well are intimately related, this is a go-to resource. It takes seriously the importance of historical religious traditions and communities, opening the space for cross-cultural and interdisciplinary debates.

Mainstream philosophy of religion has primarily focused on the truth and justification of religious beliefs even though belief is only one small facet of religious life. This collection remedies this by taking practice and embodied action seriously as fundamental elements of any philosophy of religion. Emerging and established voices across different philosophical traditions come together to consider religious actions, including public worship, from perspectives such as trauma and social ontology, sound and silence, and knowledge and hope. Embodied religious practice is viewed through the lens of liturgy, intrinsically connecting religious rituals to human existence to show clearly that, no matter where one finds oneself in terms of the so-called ''analytic-continental'' divide, philosophy of religion must be concerned with more than just beliefs if it is to adequately deal with the subject matter of ''religion.'' The purpose of these studies is not to reject what has gone before but to expand the focus of philosophy of religion. This approach lays the groundwork for investigations into how beliefs are situated in our theological, moral, and social frameworks. For any philosophy of religion student or scholar interested in how thinking and living well are intimately related, this is a go-to resource. It takes seriously the importance of historical religious traditions and communities, opening the space for cross-cultural and interdisciplinary debates.