Download Free Gods And Demons Priests And Scholars Book in PDF and EPUB Free Download. You can read online Gods And Demons Priests And Scholars and write the review.

The author discusses the study of religion, including its history, gods and pantheons, demons and monsters, and morality and power.
Bruce Lincoln is one of the most prominent advocates within religious studies for an uncompromisingly critical approach to the phenomenon of religion—historians of religions, he believes, should resist the preferred narratives and self-understanding of religions themselves, especially when their stories are endowed with sacred origins and authority. In Gods and Demons, Priests and Scholars, Lincoln assembles a collection of essays that both illustrates and reveals the benefits of his methodology, making a case for a critical religious studies that starts with skepticism but is neither cynical nor crude. The book begins with Lincoln’s “Theses on Method” and ends with “The (Un)discipline of Religious Studies,” in which he unsparingly considers the failings of uncritical and nonhistorical approaches to the study of religions. In between, Lincoln presents new examinations of problems in ancient religions and relates these cases to larger comparative themes. While bringing to light important features of the formation of pantheons and the constructions of demons, chaos, and the dead, Lincoln demonstrates that historians of religions should take religious things—inspired scriptures, sacred centers, salvific rites, communities graced by divine favor—as the theories of interested humans that shape perception, community, and experiences. As he shows, it is for their terrestrial influence, and not their sacred origins, that religious phenomena merit consideration by the historian. Tackling many questions central to religious study, Gods and Demons, Priests and Scholars will be a touchstone for the history of religions in the twenty-first century.
In Theorizing Myth, Bruce Lincoln traces the way scholars and others have used the category of "myth" to fetishize or deride certain kinds of stories, usually those told by others. He begins by showing that mythos yielded to logos not as part of a (mythic) "Greek miracle," but as part of struggles over political, linguistic, and epistemological authority occasioned by expanded use of writing and the practice of Athenian democracy. Lincoln then turns his attention to the period when myth was recuperated as a privileged type of narrative, a process he locates in the political and cultural ferment of the eighteenth and nineteenth centuries. Here, he connects renewed enthusiasm for myth to the nexus of Romanticism, nationalism, and Aryan triumphalism, particularly the quest for a language and set of stories on which nation-states could be founded. In the final section of this wide-ranging book, Lincoln advocates a fresh approach to the study of myth, providing varied case studies to support his view of myth—and scholarship on myth—as ideology in narrative form.
One of the world's leading specialists in Indo-European religion and society, Bruce Lincoln expresses in these essays his severe doubts about the existence of a much-hypothesized prototypical Indo-European religion. Written over fifteen years, the essays—six of them previously unpublished—fall into three parts. Part I deals with matters "Indo-European" in a relatively unproblematized way, exploring a set of haunting images that recur in descriptions of the Otherworld from many cultures. While Lincoln later rejects this methodology, these chapters remain the best available source of data for the topics they address. In Part II, Lincoln takes the data for each essay from a single culture area and shifts from the topic of dying to that of killing. Of particular interest are the chapters connecting sacrifice to physiology, a master discourse of antiquity that brought the cosmos, the human body, and human society into an ideologically charged correlation. Part III presents Lincoln's most controversial case against a hypothetical Indo-European protoculture. Reconsidering the work of the prominent Indo-Europeanist Georges Dumézil, Lincoln argues that Dumézil's writings were informed and inflected by covert political concerns characteristic of French fascism. This collection is an invaluable resource for students of myth, ritual, ancient societies, anthropology, and the history of religions. Bruce Lincoln is professor of humanities and religious studies at the University of Minnesota.
Comparison is an indispensable intellectual operation that plays a crucial role in the formation of knowledge. Yet comparison often leads us to forego attention to nuance, detail, and context, perhaps leaving us bereft of an ethical obligation to take things correspondingly as they are. Examining the practice of comparison across the study of history, language, religion, and culture, distinguished scholar of religion Bruce Lincoln argues in Apples and Oranges for a comparatism of a more modest sort. Lincoln presents critiques of recent attempts at grand comparison, and enlists numerous theoretical examples of how a more modest, cautious, and discriminating form of comparison might work and what it can accomplish. He does this through studies of shamans, werewolves, human sacrifices, apocalyptic prophecies, sacred kings, and surveys of materials as diverse and wide-ranging as Beowulf, Herodotus’s account of the Scythians, the Native American Ghost Dance, and the Spanish Civil War. Ultimately, Lincoln argues that concentrating one's focus on a relatively small number of items that the researcher can compare closely, offering equal attention to relations of similarity and difference, not only grants dignity to all parties considered, it yields more reliable and more interesting—if less grandiose—results. Giving equal attention to the social, historical, and political contexts and subtexts of religious and literary texts also allows scholars not just to assess their content, but also to understand the forces, problems, and circumstances that motivated and shaped them.
Who Owns Religion? focuses on a period—the late 1980s through the 1990s—when scholars of religion were accused of scandalizing or denigrating the very communities they had imagined themselves honoring through their work. While controversies involving scholarly claims about religion are nothing new, this period saw an increase in vitriol that remains with us today. Authors of seemingly arcane studies on subjects like the origins of the idea of Mother Earth or the sexual dynamics of mysticism have been targets of hate mail and book-banning campaigns. As a result, scholars of religion have struggled to describe their own work to their various publics, and even to themselves. Taking the reader through several compelling case studies, Patton identifies two trends of the ’80s and ’90s that fueled that rise: the growth of multicultural identity politics, which enabled a form of volatile public debate she terms “eruptive public space,” and the advent of the internet, which offered new ways for religious groups to read scholarship and respond publicly. These controversies, she shows, were also fundamentally about something new: the very rights of secular, Western scholarship to interpret religions at all. Patton’s book holds out hope that scholars can find a space for their work between the university and the communities they study. Scholars of religion, she argues, have multiple masters and must move between them while writing histories and speaking about realities that not everyone may be interested in hearing.
Irreverence and the Sacred brings together some of the most cutting edge, interdisciplinary, and international scholars working today in order to debate key issues in the critical and comparative study of religion. The project is inspired in large part by the work of Bruce Lincoln, whose influential and wide-ranging scholarship has consistently posed challenging, provocative, and often-irreverent questions that have really pushed the boundaries of the field of religious studies in important, sometimes controversial ways. Retracing the history of the discipline of religious studies, Lincoln argues that the field has tended to champion a "validating, feel-good" approach to religion, rather than posing more critical questions about religious claims to authority and their role in history, politics, and social change. A critical approach to the history of religions, he suggests, would focus on the human, temporal, and material aspects of phenomena that are claimed to have a superhuman, eternal, or transcendent status. This volume takes up Lincoln's challenge to "do better," by engaging in critical analyses of four key themes in the study of religion: myth, ritual, gender, and politics. The book also interrogates the "politics of scholarship" itself, critically examining the relations of power and material interests at work in the study as well as the practice of religion. The scholars involved in this project include not only some of the most important figures in the American study of religion--such as Wendy Doniger, Russell McCutcheon, Ivan Strenski, and Lincoln himself--but also European scholars whose work is hugely influential overseas but not as well known in the U.S.--such as Stefan Arvidsson, Claude Calame, Nicolas Meylan, and others.
Following in the footsteps of the storytellers of his native India, R. K. Narayan has produced his own versions of tales taken from the Ramayana and the Mahabarata. Carefully selecting those stories which include the strongest characters, and omitting the theological or social commentary that would have drawn out the telling, Narayan informs these fascinating myths with his urbane humor and graceful style. "Mr. Narayan gives vitality and an original viewpoint to the most ancient of legends, lacing them with his own blend of satire, pertinent explanation and thoughtful commentary."—Santha Rama Rau, New York Times "Narayan's narrative style is swift, firm, graceful, and lucid . . . thoroughly knowledgeable, skillful, entertaining. One could hardly hope for more."—Rosanne Klass, Times Literary Supplement
Considers Jewish studies as an academic discipline from its origins to the present. The relationship between Jewish studies and religious studies is a long and complicated one, full of tensions and possibilities. Whereas the majority of scholars working within Jewish studies contend that the discipline is in a very healthy state, many who work in theory and method in religious studies disagree. For them, Jewish studies represents all that is wrong with the modern academic study of religion: too introspective, too ethnic, too navel-gazing, and too willing to reify or essentialize data that it constructs in its own image. In this book, Aaron W. Hughes explores the unique situation of Jewish studies and how it intersects with religious studies, noting particular areas of concern for those interested in the field’s intellectual health and future flourishing. Hughes provides a detailed study of origins, principles, and assumptions, documenting the rise of Jewish studies in Germany and its migration to Israel and the United States. Current issues facing the academic study of Judaism are discussed, including the role of private foundations that seek inroads into the academy.
It has been over 30 years since John Collins’ seminal study The Apocalyptic Imagination first came out. In this timely volume, Apocalyptic Thinking in Early Judaism: Engaging with John Collins’ The Apocalyptic Imagination, leading international experts of Jewish apocalyptic critically engage with Collins’ work and add to the ongoing debate with articles on current topics in the field of apocalyptic studies. The subjects include the genre and sub categories of apocalypses, demonology, the character of dream visions, the books of Enoch, the significance of Aramaic texts, and apocalyptic traditions in the Dead Sea Scrolls as well as in Paul’s writings. The volume ends with Collins’ response to the articles.