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- W1536602451 abstract "Eric Sharpe' s history of Religious Studies, after a little more than two decades, justly remains the recognised classic survey of the discipline. It is a book few of us would wish to face the daunting task of writing and evinces an uncommon breadth and depth of knowledge paired with an enviable literary elegance. It has incontestably moulded the self-awareness of scholars in this field and even critics have found their very critical horizon has only become apparent from the vision afforded perching upon Comparative Religion's historical shoulders. Documenting the emergence of a discipline necessitates a clear articulation of its boundaries. Sharpe's boundaries take the form of scholarly streams feeding into a single intellectual river. The model is parsimonious and would, I suspect, satisfy many of the theorists discussed. We live, however, in an era when every boundary is contestable and the very ideas of theory and discipline are being questioned. Can knowledge be separated from power? What of imperialist and engendered agendas in the study of world religions? Is scientific investigation to be privileged and divorced from other modes of knowing? These are current concerns and they have informed some primary criticisms of Sharpe's book. The questions, in themselves, are honest and vital. I am not convinced they form a legitimate platform from which to launch a critique of Comparative Religion, but they do suggest ways in which that book's necessarily restrained focus on a somewhat insular development of social-scientific ideas might be expanded to illuminate wider cultural and political worlds. In this paper I will offer a single instance of this expanded approach. Chapter nine of Comparative Religion deals with 'Religion and the Unconscious'. It traces a trajectory from Sigmund Freud through Carl Jung to Mircea Eliade. It is an important chapter insofar as Eliade's presence has dominated post-war studies of religion, has heavily defined the discipline and is currently under attack. 1 I have considerable admiration for Eliade's work but there is much that has slowly come to trouble me as he surreptitiously shifts data and eventually skews every ethnographic world to fit his somewhat imperialistic paradigm. For him space is always singular with its cental axis f1Zundi. The sacred, too, is ultimately one with his" @default.
- W1536602451 created "2016-06-24" @default.
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- W1536602451 date "2008-11-10" @default.
- W1536602451 modified "2023-09-23" @default.
- W1536602451 title "D.H. Lawrence as a Theorist of Religion" @default.
- W1536602451 hasPublicationYear "2008" @default.
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