1 Curriculum Vitae Stephen S. Bush Associate Professor of Religious
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
A New Sphere of Power”: Religious Experience and the Language of Dynamic Gifts in William James
“A NEW SPHERE OF POWER”: RELIGIOUS EXPERIENCE AND THE LANGUAGE OF DYNAMIC GIFTS IN WILLIAM JAMES TAE SUNG This article examines what I will call the language of dynamic gifts in the writings of William James as another way to open up an interdisciplinary conversation among scholars of pragmatism, religion, and rhetoric. My argument is that dynamic gifts are closely associated with what James calls the “dynamogenic qualities” of religious experiences, and they open up sources of agency, inspiration, and empowerment that exceed our rational control. Though not generated by us, our ability to have such experiences is nevertheless mediated by modes of language that condition the appearance and direction of dynamic gifts. In addition to highlighting a deep connection between the religious and the rhetorical, this pragmatist notion of dynamic gifts also shifts the theoretical framework of gift-exchange from an economic cycle of debt and obligation to an intersubjective transaction of inspiration and empowerment. WILLIAM JAMES STUDIES • VOLUME 12 • NUMBER 2 • FALL 2016 • PP. 52-79 TAE SUNG 53 After all, what accounts do the nethermost bounds of the universe owe to me? By what insatiate conceit and lust of intellectual despotism do I arrogate the right to know their secrets, and from my philosophic throne to play the only airs they shall march to, as if I were the Lord’s anointed? Is not my knowing them at all a gift and not a right? And shall it be given before they are given? Data! gifts! something to be to be thankful for! It is a gift that we can approach things at all, and, by means of the time and space of which our minds and they partake, alter our actions so as to meet them.1 ~ On Some Hegelisms ~ hile working on a larger project on the language of gifts in nineteenth-century American literature, philosophy, and religion, I became fascinated with W passages like the one above from William James. -
Religious Experience and the Divisible Self: William James (And Frederic Myers) As Theorist(S) of Religion Ann Taves
Religious Experience and the Divisible Self: William James (and Frederic Myers) as Theorist(s) of Religion Ann Taves Scholars have understood William James’s unattributed reference to a discovery made in 1886, which he described as “the most important step forward in psychology since [he had] been a student of that science,” as a reference to the British psychical researcher Frederic Myers, rather than, as I argue, the French psychologist Pierre Janet. Correctly understood, this discovery illuminates the experimental (Janet) and theoretical (Myers) underpinnings of The Varieties of Religious Experience, surfaces the com- parative method and the experimentally based theory of the divisible self that informed James’s work, and clarifies James’s efforts to explain how persons might subjectively experience a presence that they take to be an external power, when such was not necessarily the case. Approaching the Varieties in this fashion allows us to specify more clearly the kinds of expe- rience that most interested James. This, in turn, circumscribes his expla- nation of religious experience and, in my view, makes it more compelling. WILLIAM JAMES structured The Varieties of Religious Experience around two large questions about religion: What does it do (a question of function), and whence does it come (a question of origins) (1985: 13– 14; Taves: 273)? But, as he made clear in his opening lecture, his central concern was not so much with religion broadly conceived as with the Ann Taves is a professor of the history of Christianity and American religion at Claremont School of Theology and a professor of religion at Claremont Graduate University, Claremont, CA 91711. -
ANN TAVES Department of Religious Studies University of California At
ANN TAVES Department of Religious Studies University of California at Santa Barbara Santa Barbara, CA 93101 [email protected] EDUCATION Ph.D. Awarded with Distinction, The Divinity School, The University of Chicago, December 1983. M.A. The Divinity School, The University of Chicago, June 1979. B.A. Awarded with Distinction in Religion, Pomona College, June 1974. ACADEMIC AND PROFESSIONAL APPOINTMENTS Fellow, Center for the Advanced Study of the Behavioral Sciences, Palo Alto, CA, 2008-09. Distinguished Professor of Religious Studies, University of California at Santa Barbara, July 2017-present. Virgil Cordano, OFM, Professor of Catholic Studies and Professor of Religious Studies, University of California at Santa Barbara, July 2005-December 2017. Visiting Professor, Department of Religion, and Research Scholar, Center for the Study of American Religion, Princeton University, 1997-98. Acting Dean, Claremont School of Theology, Fall 1996. Professor of the History of Christianity and American Religion, Claremont School of Theology, and Professor of Religion, Claremont Graduate University, July 1993-June 2005. Associate Professor of American Religious History, Claremont School of Theology and Associate Professor of Religion, Claremont Graduate School, July 1986-June 1993. Assistant Professor of American Religious History, School of Theology at Claremont and Assistant Professor of Religion, Claremont Graduate School, October 1983-June 1986. Instructor in American Religious History, Claremont School of Theology, July 1983-October 1983. ACADEMIC FELLOWSHIPS, GRANTS AND AWARDS Crossroads Grant from UCSB, 2014-15, with Tamsin German and Raymond Paloutzian. Guggenheim Fellowship (awarded 2013), on leave Jan. 2014-Dec. 2014 PI (with Tamsin German [co-PI], Michael Kinsella [lead researcher], Michael Barlev, and Raymond Paloutzian), “The Role of Near Death Experiences in the Emergence of a Movement: A Quasi- Experimental Field Study of IANDS.” $242,270 awarded by the John Templeton Foundation through theImmortality Project at UC Riverside. -
“Redeeming the Time”: the Making of Early American Methodism
“REDEEMING THE TIME”: THE MAKING OF EARLY AMERICAN METHODISM By Michael Kenneth Turner Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Religion May, 2009 Nashville, Tennessee Approved: Dean James Hudnut-Beumler Professor M. Douglas Meeks Professor James P. Byrd Professor Dennis C. Dickerson Copyright ©2009 by Michael Kenneth Turner Al Rights Reserved To my ever-supportive and loving wife, Stephanie and To my father, Thomas, who helped every step of the way iii ACKNOWLEDGEMENTS The idea for this dissertation took nascent form during my time as a participant in the 2006 Wesley Studies Seminar. I am very grateful for the fellowship from Duke Divinity School that enabled me to participate in the seminar and do early research on the dissertation. In particular, I would like to thank that group’s helpful leader and organizer, Dr. Richard Heitzenrater. I am also appreciative of the conversations, suggestions, and encouragement I received from Dean Laceye Warner (Duke Divinity School), Dr. Jason Vickers (United Theological Seminary), Dr. Sarah Lancaster (Methodist Theological School of Ohio), Dr. Rex Matthews (Candler School of Theology), and Dr. Steve McCormick (Nazarene Theological Seminary) both during and following the seminar. I am also thankful for all my colleagues and mentors at Vanderbilt University. First and foremost, I would like to thank the members of my dissertation committee. Dean James Hudnut-Beumler, my chair, is among the most knowledgeable students of American Religious History that I know. I am very grateful for his guidance through the program. -
And the Methodist Ethos Beyond John Wesley
The Arbury Journal 63/1:5-31 © 2008 Asbury Theological Seminary TED A. CAMPBELL The {(Wqy if Salvation" and the Methodist Ethos Bryond John Weslry: A Stucfy in Formal Consensus and Popular Receptzon Abstract It has been well documented that the "way of salvation" was central to John Wesley's thought. But how did Methodists in the nineteenth century express a theology and spirituality of the way of salvation? This article examines formal doctrinal materials from Methodist churches (including catechisms, doctrinal statements, and hymnals) and the testimonies of l'vfethodist men and women to discern how teachings about the way of salvation were transmitted after the time of John and Charles Wesley. Based on these doctrinal works and personal testimonies, the article shows a consistent pattern in Methodist teaching and experience involving a) conviction of sin, b) conversion, c) struggles of the soul following conversion, and then d) entire sanctification. I<.EYWORDs: conversion, salvation, John Wesley, Methodist Ted A. Campbell is associate professor of church history at Perkins School of Theology, Southern Methodist University. 1. Introduction and Background We find ourselves now at a critical juncture in the fields of Wesleyan and Methodist studies. On the one hand, something that Methodist historians and interpreters have long desired is at last coming to pass, namely, widespread recognition of the prominent cultural influence of Methodism in the USA and its influence on the broader Evangelical movement. Beginning with Nathan Hatch's study of The Democratization of American Religion (1989), a series of historical studies have explored the cultural impact of the Methodist movement in the nineteenth century and beyond.l John H. -
UC Santa Barbara UC Santa Barbara Electronic Theses and Dissertations
UC Santa Barbara UC Santa Barbara Electronic Theses and Dissertations Title Institutionalized Individuality: Death Practices and Afterlife Beliefs in Unity Church, Unitarian Universalism, and Spiritualism in Santa Barbara Permalink https://escholarship.org/uc/item/5tb557c1 Author Applewhite, Courtney Publication Date 2019 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA Santa Barbara Institutionalized Individuality: Death Practices and Afterlife Beliefs in Unity Church, Unitarian Universalism, and Spiritualism in Santa Barbara A Thesis submitted in partial satisfaction of the requirements for the degree Master of Arts in Religious Studies by Courtney L. Applewhite Committee in charge: Professor Ann Taves, Chair Professor Joseph Blankholm Professor David Walker December 2019 The thesis of Courtney L. Applewhite is approved. _____________________________________________ Joseph Blankholm _____________________________________________ David Walker _____________________________________________ Ann Taves, Committee Chair December 2019 ACKNOWLEDGEMENTS Investigating death has been my unique interest since beginning graduate school and, before that, my job. The ideas for this thesis came out of long shifts at the Medical Examiner’s Office in Houston, Texas, when I felt very far from graduate school and very concerned that the next call would be a decomp. But I remained engaged with the families that I spoke with each day. I worried about their funeral costs and their religious concerns. I wanted to go to graduate school to help people. I hope this thesis is the first step toward that goal. I have continued to expand on these thoughts, now in a much more sterile environment, and learned a lot about the field of death studies and what it means to be an academic. -
Taves, Ann 2018 80 Explanation W EA
1 1 2 2 3 Chapter 13 3 4 4 5 5 6 Explanation and the Study of Religion 6 7 7 8 8 9 Egil Asprem and Ann Taves 9 10 10 11 11 12 Introduction 12 13 13 14 The rise of the evolutionary and cognitive science of religion in the last two dec- 14 15 ades has sparked a resurgence of interest in explaining religion. Predictably, these 15 16 eforts have prompted rehearsals of longstanding debates over whether religious 16 17 phenomena can or should be explained in nonreligious terms. Little attention 17 18 has been devoted to the nature of explanation, methods of explanation, or what 18 19 should count as an adequate explanation. 19 20 The lack of attention to explanation is further aggravated by a concomitant 20 21 lack of attention to what we mean by theory in the study of religion. As has been 21 22 the case in anthropology (Ellen 2010), we routinely discuss theories of religion 22 23 without discussing what counts as a theory. For some, theory is associated with 23 24 the range of classical and contemporary theories of religion included in intro- 24 25 ductory texts (see for example Pals 2014 or Stausberg 2009). For others, including 25 26 many in the humanities, theory is associated with “critical theory,” of either the 26 27 literary or social science variety. 27 28 As Stausberg (2009: 2–3) indicates, there are, however, many competing views 28 29 of and controversies over the meaning of theory in the diferent sciences and 29 30 disciplines. -
Taves-Intellectual Portrait Editsc+AT
PORTRAIT: ANN TAVES From Weird Experiences to Revelatory Events Ann Taves As the first invitee to this Portrait section trained as a scholar of religion and situated in a department of religious studies, I was interested to see how previous scholars trained in anthropology and sociology positioned themselves in relation to “religion” as an object of study. It seems we all do so gingerly. Although I was trained as a historian of Christianity with a specialization in American religious history, I have self-consciously positioned my historical research in an interdisciplinary space between psychiatry, anthropology, and religious studies since the early nineties in order to study the contestations surrounding unusual experiences. During the last decade, I have been identifying myself less as a historian and more as an interdisciplinary scholar attempting to bring both humanistic and cognitive social scientific methods to the study of historical experiences and events. From this vantage point, I would argue—like Bloch (Volume 1, 2010)—that “religion” is not a natural kind, but a complex cultural concept; that a theory of “religion” per se is impossible; and, in keeping with the way Bloch positions himself as studying ritual as a form of communication, I would position myself as studying how people appraise experiences and, more recently, events. Like Kapferer (Volume 4, 2013, I am interested in the light that religion can shed on more general processes, specifically the appraisal of events at various levels of analysis and the role of unusual experiences in the emergence of new social formations. Background I came to these views and questions over time from a non-religious upbringing in a culturally Protestant American family, which left me alternately fascinated and puzzled by intense forms of 1 religiosity. -
Introduction Two Rival Versions of Pragmatism
Cambridge University Press 978-1-107-07727-0 - Pragmatism and the Philosophy of Religion Michael R. Slater Excerpt More information Introduction Two rival versions of pragmatism Against rationalism as a pretension and a method, pragmatism is fully armed and militant. But at the outset, at least, it stands for no particular results. It has no dogmas, and no doctrines save its method. As the young Italian pragmatist Papini has well said, it lies in the midst of our theories, like a corridor in a hotel. Innumerable chambers open out of it. In one you may find a man writing an atheistic volume; in the next someone on his knees praying for faith and strength; in a third a chemist investigating a body’s properties. In a fourth a system of idealistic metaphysics is being shown. But they all own the corridor, and all must pass through it if they want a practicable way of getting into or out of their respective rooms. William James, Pragmatism (1907) Pragmatism, as Richard Rorty once observed, is “a vague, ambiguous, and overworked word.”1 Indeed, as the history of pragmatism shows – and as the above quote by William James attests – the word does not so much refer to a single view as it does to a family of related views that can differ remarkably in their philosophical aims and assumptions.2 This philosoph- ical diversity is no less apparent in the case of pragmatist views on religion, which are the special subject of this book. In order to focus my efforts, I have chosen to frame this study around two fundamentally different stances that pragmatists have taken toward the matter of religious commit- ment: an atheist stance that weds pragmatism to naturalism and a religious stance that resolutely rejects any such marriage. -
ANN TAVES Department of Religious Studies University of California At
ANN TAVES Department of Religious Studies University of California at Santa Barbara Santa Barbara, CA 93101 [email protected] 805-893-5844 (O) EDUCATION Ph.D. Awarded with Distinction, The Divinity School, The University of Chicago, December 1983. M.A. The Divinity School, The University of Chicago, June 1979. B.A. Awarded with Distinction in Religion, Pomona College, June 1974. ACADEMIC AND PROFESSIONAL APPOINTMENTS Fellow, Center for the Advanced Study of the Behavioral Sciences, Palo Alto, CA, 2008-09. Virgil Cordano, OFM, Professor of Catholic Studies and Professor of Religious Studies, University of California at Santa Barbara, July 2005-present. Visiting Professor, Department of Religion, and Research Scholar, Center for the Study of American Religion, Princeton University, 1997-98. Acting Dean, Claremont School of Theology, Fall 1996. Professor of the History of Christianity and American Religion, Claremont School of Theology, and Professor of Religion, Claremont Graduate University, July 1993-June 2005. Associate Professor of American Religious History, Claremont School of Theology and Associate Professor of Religion, Claremont Graduate School, July 1986-June 1993. Assistant Professor of American Religious History, School of Theology at Claremont and Assistant Professor of Religion, Claremont Graduate School, October 1983-June 1986. Instructor in American Religious History, Claremont School of Theology, July 1983-October 1983. ACADEMIC FELLOWSHIPS, GRANTS AND AWARDS Alumna of the Year (2012), University of Chicago Divinity School Fellow, American Academy of Arts and Sciences (Class of 2011) Society for the Scientific Study of Religion 2010 Book Award ($1000) for Religious Experience Reconsidered. Choice Book Award (2010) for Religious Experience Reconsidered Fellow, Center for the Advanced Study of the Behavioral Sciences, Palo Alto, CA, 2008-09. -
Joseph Smith's First Vision: New Methods for the Analysis of Experience-Related Texts Ann Taves
Mormon Studies Review Volume 3 | Number 1 Article 8 1-1-2016 Joseph Smith's First Vision: New Methods for the Analysis of Experience-Related Texts Ann Taves Steven C. Harper [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/msr2 Part of the Mormon Studies Commons BYU ScholarsArchive Citation Taves, Ann and Harper, Steven C. (2016) "Joseph Smith's First Vision: New Methods for the Analysis of Experience-Related Texts," Mormon Studies Review: Vol. 3 : No. 1 , Article 8. Available at: https://scholarsarchive.byu.edu/msr2/vol3/iss1/8 This Article is brought to you for free and open access by the All Journals at BYU ScholarsArchive. It has been accepted for inclusion in Mormon Studies Review by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Taves and Harper: Joseph Smith's First Vision: New Methods for the Analysis of Expe Essays Joseph Smith’s First Vision: New Methods for the Analysis of Experience-Related Texts Ann Taves and Steven C. Harper Editors’ note: The following exchange between Ann Taves and Steven C. Harper took place at the 2014 American Academy of Religion conference in San Diego, California. It was years in the making. At the 2013 Mor- mon History Association conference in Layton, Utah, Harper commented on Taves’s paper, “Joseph Smith and the Materialization of the Golden Plates.” That fascinating panel interaction spurred a productive subse- quent personal correspondence related to their shared interest in religious experience and Joseph Smith’s first vision. They eventually opted for a formal dialogue script to recount what they had learned in their scholarly exchange. -
Theory and Method Ll Spring 2016 REL6036 W 2-4/8:30-11:30 Office Hours: Monday 2-3; Wednesday 11:30-12:30, 3-4
Theory and Method ll Spring 2016 REL6036 W 2-4/8:30-11:30 Office Hours: Monday 2-3; Wednesday 11:30-12:30, 3-4 Instructor: Dr. A. Whitney Sanford Office: 107 Anderson Hall Email: [email protected] Telephone: 392-1625 Course Description This course builds on Method and Theory I, offering a survey of the contemporary theoretical landscape in the study of religion. Following post-modernist and post-structuralist critiques of the essentialist, foundationalist, teleological, and totalizing pretensions of classical methods and theories, this landscape is characterized by a high degree of fragmentation, contestation, fluidity, and cross-fertilization. This craggy and polycentric topography both accompanies and is a response to post-colonialism, globalization, and the emergence of new transportation and communication media, which are decentering the taken-for-granted cartographies of religion, generating increasing religious hybridity, innovation, diversity, and conflicts over orthodoxy and heterodoxy. The course begins with an examination of the struggles around the legacy of the history of religions approach and the Geertzian phenomenological-hermeneutics synthesis which dominated the study of religion up until the mid-1980s. We will give particular attention to the debate around the viability of category of religion, as well as its implication in power dynamics ranging from colonialism and imperialism to nationalism and capitalism. The second part of the course focuses on emerging directions, themes, tropes, and methods that are likely to define the field of religious studies in the coming years. Throughout the course, we will discuss various practices associated with the métier of a religion scholar, such as constructing course syllabi and writing and submitting journal articles, grants, and thesis/dissertation proposals.