Prof. Nathan Loewen specializes in the philosophy of religion and digital humanities among other things. This summer his research interests are taking him in a new direction at their intersection.
Last week, I travelled to the 2019 Humanities Intensive Learning and Teaching event to learn about text analysis from Katie Rawson. Here are just a few outcomes from those five days. Continue reading
Prof. Nathan Loewen specializes in the philosophy of religion and digital humanities among other things. This summer his research interests are taking him in a new direction at their intersection.
In Fall 2018, I took my research in a new direction. I began learning how to study the philosophy of religion with digital tools. The objective is to determine how to quantitatively test my qualitative argument that the field is historically structured by commitments to theism in ways that challenge its cross-cultural relevance. In the future, I plan to use these tools to locate underutilized opportunities to alter the scope of the field beyond theism. Continue reading
Photo by Keyur Hardas on Unsplash
Shelbie Francescon graduated from UA in the Fall of 2018 with a minor in REL and will begin working on her Master’s of Public Affairs at Indiana University in Fall 2019.
I went to Bloomington, Indiana last weekend. If you asked me last August if I knew where I would be this February, the only answer I could give would be “India.” As a graduating senior at UA in the Fall of 2018, I was stressed. I had applied for a Fulbright. I had thought about maybe being a fellow with VIA (Volunteers in Asia) or an English teacher with the Crane House back in my hometown. I had considered applying to law school or graduate school. I had no real clue where I would end up come August of 2019. Continue reading
Parker Evans graduated from REL with a BA, in the Spring of 2018, and is currently working on his MA in Gender and Race Studies, here at UA
Coming up on a year ago, shortly after the Department’s Honors Research Symposium, I applied for a couple of summer programs in Europe at the suggestion of Dr. Loewen. He and I had a short conversation in which I told him I was planning on taking a tour of Europe following my graduation. He told me about his experience at UCSIA to let me in on a secret: programs called “summer school” take place all around the world for a concentrated study of specific topics. Several take place in Europe (Hint: in New Zealand and Australia, they are called winter school; e.g. the Center for Humanities Research). Continue reading
If you weren’t able to attend our 6th annual Day Lecture this year,
then you can now find it on Vimeo!
Dr. Teemu Taira, who is a Professor in the Department of the Study of Religions at the University of Helsinki, spoke on “Reading Bond Films Through the Lens of Religion.”
Our thanks to A&S’s etech office for filming the lecture.
The Department of Religious Studies hosted its 6th annual Day Lecture. The series (established, by his family, in the memory of REL grad Zachary Day) focuses on religion and popular culture, attracting students from across campus.
Continue reading
The American Academy of Religion, the national scholarly association for religious studies in America, just sent out its program of plenary addresses for its upcoming annual meeting this November. The abstract for David Gushee’s Presidential Address caught my eye.
There are a number of things to say about this. First of all, I told ya’ll this would happen during the nomination process three years ago. Looking closely at the abstract, the phrase “will perform ‘religion in public’ in a confessional vein” jumps out at me right away. The theme of the annual meeting, chosen by Gushee as president, is “religion in public” and this sentence shows the versatility of that phrase. The phrase “religion in public” usually connotes the area where scholars investigate how things called “religion” show up in the public sphere. Or sometimes, especially within the AAR and it’s mission to “enhance the public understanding of religion,” religion in public means that scholars share their knowledge about things called religion with the public. But this is neither of those. Gushee will be performing religion in public. He will be bringing the thing called religion into the public. But what public? A room full (or maybe not full) of scholars in a massive conference center who paid the exorbitant registration fees of the AAR? That’s not exactly Times Square or a CNN studio.
The title of this post is a quotation from US Senator Lindsey Graham, during a recent radio interview — find more details here, in a recent Washington Post report, along with a transcript of that portion of his interview. It concerns the President characterizing someone who is now much in the news as being a “spy” planted in his campaign by the FBI. That others understand this person as an informant — someone who, of their own volition, apparently decided authorities needed to know something he himself knew — is one among many current examples in US politics where it ought to be profoundly obvious that, yes, classification matters. Continue reading
The following exchange between Prof. Nathan Loewen and Emma Gibson, a graduate student in our MA program, reflects on the recent meeting of REL’s monthly journal reading group, part of our Religion in Culture MA.
Nathan: So, Emma, you have a background in the study of philosophy and you came to the religious studies department at UA in order to complete an MA in religious studies. Your first semester at UA has included plenty of coursework on critical theory as well as an independent study with me focused on major publications from Simone de Beauvoir, Martin Heidegger and Jacques Derrida. The faculty and graduate students in our department convened for our journal group for its third and time in order to discuss the article that you chose. What went into your decision to have us read and discuss an article from 1985?
Emma: In the article, John Caputo outlines the moves Nietzsche, Heidegger, and Derrida make to transgress Western metaphysics. I chose the article in order to engage with the department about my interests in phenomenology. I first encountered phenomenology my freshman year of undergraduate studies in my 20th century philosophy course and was drawn into the way these thinkers considered the subject and experience rather than assuming logic, observations, and reason were sufficient in the quest for knowledge and truth. Edmund Husserl pioneered phenomenology when he argued that our own perceptions precede the object. Our perceptions (or, phenomenological experiences) come together to construct our “ideas” of objects and always refer back to other experiences and instances. If this is the case, then we would have to conclude that our knowledge of the world is primarily non-empirical. Approaches that emphasize an external, objective world are incapable of producing a complete and true narrative of reality. Phenomenology is a distinct field in philosophy, and its methods are applied differently in religious studies. While philosophy considers phenomenological experiences as a continual processes that call for a restructuring of the way we make sense of the world, religious studies uses phenomenology to argue that God can only be known by one who has encountered religious experience. In recent weeks I also recently read Caputo’s book, The Prayers and Tears of Jacques Derrida, so this article covered several thinkers pertinent to my research interests.
NL: What does it mean to “transgress Western metaphysics”? Is that the business kind of thing that scholars of religion should be doing?
EG: Western metaphysics refers to a set of philosophical arguments about the nature of reality as fixed and predictable. That view contested by a reading of Nietzsche, Heidegger and Derrida. Each argues reality is constructed from a multiplicity of phenomenological experiences, we are unable to form a linear, singular narrative about objects and ideas. We are always already becoming and this means that we should avoid imposing structures on thought that mask the unknowable and unpredictable qualities of existence. I have thought a lot about disrupting assumed structures and categories, which is exactly what “transgressing Western metaphysics” seeks to accomplish. I figured that an article about “transgressing” Western metaphysics would be relevant to my professors and cohort since they also use methods and theories that critique attempts to rigidly categorize and systematize concepts such as religion. I believe it is useful to discuss how the phenomenological approach considers the experience of the subject such undertakings.
NL: The article makes an argument that Heidegger has a “creative misunderstanding” about Nietzsche. The group was surprised by this claim, and we discussed it at some length. What did you see as the issue in terms of how postmodern, critical theorists work with the texts they choose to read?
EG: I enjoyed how the group debated the relationship of the philosopher to the text; Should we consider the intentions of the author or only focus on the text itself? Are we ever able to have the “correct” interpretation of an author’s work? After discussing these questions at length, I believe that Caputo’s claim that Heidegger “misread” another thinker is a rhetorical strategy to validate his argument. On the one hand, if we accept that the author is dead and there can be multiple readings of a text then we might fall into relativism. On the other, making claims that suggest one person is able to correctly interpret an author brings up questions of who has the authority to make these kinds of statements. I do not have answer to how postmodern thinkers should approach the texts they read, but I do think it would be beneficial to consider what it means to misread something.
NL: Another point of vibrant discussion was a consideration of how the article used the terms “abyss” and “mystery” in order to introduce a reference to Meister Eckhart in the article’s conclusion. Would you summarize what developed in our talk as a common concern?
EG: There was debate over whether Caputo was successful in his reading of Derrida’s abyss. This is a question that I am actually going to examine in my final paper for my independent study. Using terms like “mystery” and mentioning Eckhart was a red flag for some people in the room. Was this a signals of a theological interpretation of Derrida’s abyss that actually ontoglogized it? Isn’t this something Derrida actively tried to avoid? The idea of breaking-through metaphysics in order to reach the abyss suggests that there is only one move towards the unknown. I would argue that Eckhart’s breaking-through does not necessarily have to assume a theistic nature in the context of Caputo’s argument as long as the breaking through is continuous. There is no one event of transgression, but, rather a continuous process. This is something that I will keep thinking about!
NL: Thanks for sharing your reflections on our journal group discussion. I think it was really useful for everyone. Where do you plan to go from here? Is this journal article going to form a part of how you complete your projects this semester?
EG: I am actually going to compare Caputo’s article with the paper presented by Craig Martin at the 2017 NAASR meetings to think about interpretations of Derrida’s abyss. There was also discussion about the differences between phenomenology in the field of religion and phenomenology in the field of religious studies that I found compelling. It is a topic I am now considering for my Master’s thesis. My hope is to identify where the two fields differ in terms of interpreting concepts like “abyss” and “anxiety” and what this means for scholars in each discipline.
