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Interaktionsanalyse Als Methodologische Integration

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Interaktionsanalyse Als Methodologische Integration Interaktionsanalyse als methodologische Integration Beitrag zur Wissenschaftstheorie der Religionswissenschaft Inaugural-Dissertation zur Erlangung des Doktorgrades an der Fakultät für Philosophie, Wissenschaftstheorie und Religionswissenschaft der Ludwig-Maximilians-Universität München vorgelegt von Felix Hoch Erstgutachter: Prof. Dr. Michael von Brück Zweitgutachter: Prof. Dr. Horst Junginger Tag der mündlichen Prüfung: 23.01.2012 2 In Dankbarkeit meinen Eltern gewidmet 3 Inhaltsverzeichnis Einleitungsteil 1. Einleitung ……………………………………………………………………………….…… 7 1.1 Problemstellung ………………………………………………………………….… 7 1.2 Forschungsstand …………………………………………………………………... 8 1.3 Aufbau der Arbeit ……………………………………………………………….... 10 2. Methodologische Pluralität in der Religionswissenschaft …………….….……... 12 2.1 Geschichtlicher Abriss religionswissenschaftlicher Zugänge ……………..… 12 2.1.1 Philologisch-hermeneutischer Zugang …………………………….… 12 2.1.2 Sozial-empirischer Zugang …………………………………………… 15 2.1.3 Phänomenologischer und psychologischer Zugang ……………….. 17 2.1.4 Kulturwissenschaftlicher Zugang …………………………………..… 19 2.1.5 Naturwissenschaftlicher Zugang ………………………...…………… 21 2.2 Optionen des Umgangs mit der methodologischen Pluralität ……………….. 22 2.2.1 Methodologischer Exklusivismus ………………………………….…. 22 2.2.2 Methodologischer Inklusivismus ………………………………….….. 23 2.2.3 Methodologischer Pluralismus …………………………………….…. 23 Hauptteil 3. Metatheoretischer Rahmen der Interaktionsanalyse ………………..…….………. 26 3.1 Methodische Vorüberlegungen zur Metatheoriebildung …………..…….…… 27 3.1.1 Theoriebildung und Metatheorie ……………………………….…….. 27 3.1.2 Kritik an Metatheorie ………………………………………………...… 31 3.1.3 Methode der Metatheoriebildung …………………………...……...… 36 3.2 Interaktionistische Ansätze ……………………………………………………… 38 3.2.1 Drei-Welten-Theorie (Popper) …………………………………..……. 38 3.2.2 Quadrantenmodell (Wilber) …………………………………………... 42 3.3 Interaktion als implizites Thema verschiedener Ansätze …………………….. 50 3.3.1 Gesellschaftliche Konstruktion der Wirklichkeit (Berger/Luckmann) 52 3.3.2 Körperwissen (Koch) …………………………………………….……. 58 3.3.3 Interpretative Religionsethnologie (Geertz) …………………………. 64 3.3.4 Biologischer Funktionalismus (Malinowski) ……………………….… 69 3.3.5 Diskursanalyse (Foucault) …………………………………………..... 73 3.3.6 Natürliche Grundlagen religiöser Erfahrung (D'Aquili/Newberg) …. 78 4 3.3.7 Natürliche Grundlagen religiöser Konzepte (Boyer) ………...……... 83 3.4 Entwicklung des Interaktionsmodells ……….………………………………..… 88 3.4.1 Wirklichkeitsbereiche ………………….……………………….……… 88 3.4.2 Wissenstransformationen …………………………………………….. 90 3.4.3 Möglichkeitsbedingungen ………………….……………………….… 93 4. Anwendung des Modells am Beispiel eines religionswissenschaftlichen Gegenstandsfeldes ……………………………………………………...………………..… 96 4.1 Zur Auswahl und Eingrenzung des Gegenstandsfeldes: Meditation bei Zen-Meister Dōgen (1200-1253) ……………..……..………… 96 4.2 Zum gegenwärtigen Stand der westlichen Ch´an/Zen-Forschung …………. 96 4.3 Beiträge aus dem Gegenstandsfeld …………………………..……………… 103 4.3.1 Leben von Zen-Meister Dōgen (Kim) ……………….……………... 103 4.3.2 Zen-Meditation als Enactment-Ritual (Wright/Leighton) …….….... 112 4.3.3 Funktionen und Lebensbedingungen des Zen-Klosters (Kim) ….. 117 4.3.4 Dōgens Handbuch der Zen-Meditation (Bielefeldt) ..………..….… 123 4.3.5 Zen-Erfahrung und das Gehirn (Austin) …………………….……... 130 4.3.6 Entwicklung der Konzepte von Buddha (Pyysiäinen) …..………... 135 4.4 Überlegungen zur Erfassbarkeit von methodologischen Konfigurationen ... 138 4.4.1 Ebenen methodologischer Konfigurationen ……………..………… 139 4.4.2 Qualitative und quantitative Bestimmung von methodologischen Konfigurationen …………………………………………….………… 142 4.5 Beitrag des Modells zur methodologischen Diskussion der westlichen Ch´an/Zen-Forschung …………………………………………………….….… 144 Schlussteil 5. Integrativer methodologischer Pluralismus …………………………………….…. 146 5.1 Implikationen für die religionswissenschaftliche Wissenschaftspraxis …… 146 5.1.1 Metakritische Präzisierung der Untersuchungsparameter des Gegenstandsfeldes ………………………………………………..… 146 5.1.2 Orientierung bei der Methodenwahl …………………..……………. 149 5.1.3 Anschlussfähigkeit in interdisziplinärer Forschung ……………..… 153 5.2 Implikationen für das religionswissenschaftliche Selbstverständnis ………. 157 5.2.1 Identität der Religionswissenschaft als Kulturwissenschaft ….….. 157 5.2.2 Geschichte des religionswissenschaftlichen Methoden-Diskurses 158 6. Kritik, Zusammenfassung und Schluss …………….…………………………….… 160 5 7. Anhang ………………………………………………………………………………..….. 162 7.1 Abbildungsverzeichnis …………………………………………………….…… 162 7.2 Übersicht und Beispieltabelle zu den Interaktionen ……...……………….… 163 8. Literatur ……………………………………………………………………………….….. 165 9. Lebenslauf des Autors …………………………………………………….…………… 175 6 1. Einleitung 1.1 Problemstellung Die Religionswissenschaft hat in ihrer Geschichte verschiedene Paradigmen durchlaufen, welche sich unter anderem durch einen bevorzugten methodologischen Zugang zu ihrem Gegenstand Religion auszeichnen. 1 Gegenwärtig versteht sich die Religions- wissenschaft als kulturwissenschaftliche Disziplin mit einer pluralistischen Methodenauf- fassung. Als Folge der notwendigen kritischen Auseinandersetzung mit der Religions- phänomenologie tendiert sie jedoch dazu, nicht nur deren naive Generalismen, Essentialismen und Subjektivismen 2 abzulehnen, sondern mit dem Verzicht auf die Untersuchung der Erfahrungsdimension einen ganzen Bereich von Wirklichkeit auszuklammern. Weil Erfahrung als schwer wissenschaftlich und empirisch untersuchbar gilt und Versuche der Rekonstruktion schnell Gefahr laufen, in Metaphysik abzudriften, beschränkt man sich primär auf die öffentliche Seite der Religion.3 Seit den 90er Jahren des letzten Jahrhunderts nehmen die Veröffentlichung aus dem Bereich der Kognitions- und Neurowissenschaften zum Gegenstand Religion stetig zu, so dass schon jetzt von einer neuen religionswissenschaftlichen Unterdisziplin, der Cognitive Science of Religion, gesprochen wird. Trotz des großen Interesses für diesen neuen Zugang sind die Ergebnisse dieser Disziplin von der gegenwärtigen Religionswissenschaft kaum ausreichend wissenschaftstheoretisch reflektiert und bleiben aufgrund der methodo- logischen Verschiedenheit schwer integrierbar. Letztlich sind selbst die beiden religionswissenschaftlichen Hauptzugänge, der historisch-hermeneutische sowie der sozial-empirische, trotz Annäherung unter einer kulturwissenschaftlichen Klammer immer wieder im Streit darüber, welcher von beiden der angemessenere ist. 1 Stensvold unterscheidet in ihrem Artikel Hunting for Paradigms in the History of Religion drei religionswissenschaftliche Hauptparadigmen: den Evolutionismus, die Religionsphänomenologie und den Pluralismus. Der Begriff Paradigma wird seit dem späten 18. Jhdt. für eine wissenschaftliche Denkweise oder Weltanschauung verwendet. Stensvold bezieht sich in ihrer Verwendung auf die Arbeit Die Struktur wissenschaftlicher Revolutionen von Thomas Kuhn, welcher darin die Sicht einer sich stetig weiterentwickelnden Wissenschaft kritisiert und stattdessen zeigt, dass sich wissenschaftliche Entwicklung oft in Sprüngen und gegen den Widerstand des wissenschaftlichen Mainsstreams vollzieht. In Kuhns Werk bezeichnet der Begriff den Konsens einer wissenschaftlichen Gemeinschaft bezüglich Meinungen, Werten, Theorien, Methoden und Problemlösungen. Im strengen Sinne fallen bei Kuhn Sozial- und Kulturwissenschaften in die Kategorie von präparadigmatischen Protowissenschaften, da sich bei ihnen eine solche Einheitlichkeit nicht in allen Aspekten herausgebildet hat. Auf die Religionswissenschaft angewendet bezeichnet Strensvold mit dem Begriff Paradigma insbesondere einen Korpus von Textbüchern und wissenschaftlichen Artikeln, welche normativen Status besitzen. Stensvold 2004: 51ff.; Kuhn 1973. 2 Michaels 2001: 489f. 3 Ausnahmen sind hier etwa Ansätze wie Jacques Wardenburgs Neustil-Phänomenologie und die Arbeit Religious Experience Reconsidered von Anne Taves, die versuchen den Bereich der Erfahrung wissenschaftlich zu rehabilitieren. Waardenburg 1978; Taves 2009. 7 1.2 Forschungsstand In den 1970er wuchs das Problembewusstsein in Bezug auf die Multidisziplinarität der Religionswissenschaft stark an, was sich zum einen an Textsammlungen zeigte, die klassische Zugänge zum Studium der Religion zusammenstellten, zum anderen an Sammelbänden, in deren Mittelpunkt methodologische Fragen standen.4 Besonders Eric Sharpe arbeitete die methodologische Pluralität in seinem Überblick über die Religionswissenschaft Comparative Religion deutlich heraus. Seiner Meinung nach erfordert die empirische Wirklichkeit, dass man neben der Religionsgeschichte auch andere Disziplinen wie Soziologie, Ethnologie, Anthropologie, Psychologie etc. als mögliche Zugänge anerkennt und auf deren komplementäre Methoden zurückgreift. 5 Eine ähnliche Ansicht vertreten auch Hans Georg Kippenberg und Kocku von Stuckrad in ihrer Einführung in die Religionswissenschaft. Da alle Methoden Ontologien voraussetzten, die selber mit den Mitteln der Wissenschaft nicht überprüft werden können, stellen sie höchstens theoretische Perspektiven dar. Kippenberg und von Stuckrad fordern daher die Abkehr von einer einzigen Zentralperspektive. Dieser Ansatz impliziere keine Beliebigkeit, weil die Rekonstruktion des kulturellen Ortes der Perspektive in der Religionswissenschaft immer mitvollzogen werde, wohl aber eine Bescheidenheit der Religionswissenschaftler, welche ihre Beschreibungungen und Erklärungen nur als vorläufig betrachten.6 Nichtsdestotrotz bleibt die Frage nach einer
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