Jorgen Schmitt Jensen
Dados Biográficos
| ID | 695838 |
|---|---|
| NOME | Jorgen Schmitt Jensen |
| PRENOMES | Jorgen Schmitt |
| SOBRENOME | Jensen |
| ASSINATURA | JENSEN J S |
| AFILIAÇÕES | Aarhus University |
| ORCID | 0000-0001-5961-2069 |
| VERIFICADO | Sim |
| TOTAL DE OBRAS | 46 |
| TOTAL DE CITAÇÕES | 34 |
| TOTAL COMO AUTOR | 46 |
| TOTAL COMO EDITOR | 0 |
| PRIMEIRO ANO DE PUBLICAÇÃO | 1974 |
| ANO MAIS RECENTE DE PUBLICAÇÃO | 2022 |
| ÍNDICE H | 3 |
Cognitive Science of Religion? In the Future Tense
Claire White’s introduction to the Cognitive Science of Religion is a valuable research and teaching tool. The uninitiated will truly benefit from the meticulously and clearly formulated expositions of this recent field of research on religion. Although clearly written with students in mind, the volume presents a great opportunity for scholars from other fields to familiarize themselves with the CSR as it has so far been established. A few possib…
The Typological Phenomenology of Religion – Resurrected
The recent publication of an anthology edited by Göran Larsson concerning the legacy, life and work of the once renowned Swedish scholar Geo Widengren (1907–1996) motivates an analysis of why the then well-known Phenomenology of Religion fell into disrepute as a comparative field in the study of religion and what may be done to resurrect it. Based on a historical review of the problem, a new and different theoretical and methodological foundation…
Collective, Joint, and Shared Imagination
A Point by Point Response to Donald Wiebe
A point by point response to Wiebe’s ‘Manifesto’, mostly in support of the ‘methodological naturalism’—with added precautions on the current use of the term ‘science’. A philosophy for the study of religion is called for, with an epistemological range that caters for collective methodologies and social ontologies; respects the analytic distinction between ‘subject matter’ and ‘theoretical object’—and, ultimately, the theory-ladenness of all talk …
Scholarly Imaginations—and Modes of Their Comparability
Comparison, the study of religion and the name J.Z. Smith are inextricably linked. In spite of adversity, Smith defended the necessity of comparison in many of his contributions to the field, once known as Comparative Religion. This homage to Smith sketches a theoretical model of 4 domains of comparabilities which may further enhance the methodological awareness of scholars of religion
Depletion and deprivation
Religious beliefs represent striking examples of culturally transmitted ideas that guide individual metacognition. This chapter examines how religious practices facilitate the adoption of such beliefs. Beginning with the two simple assumptions that effective metacognition requires (1) considerable attentional and executive resources and (2) access to interpretive frameworks, it is noted that these vary across contexts. Many characteristic feature…
Myths and Mythologies
The naturalness of natural theology – an exercise in collective imagination
Cognitive science of religion, discourse psychology, imagination, normative cognition
Religion, Philosophy, Scholarship and the Muddles Thereof
For many centuries, the relations between philosophy and religion were very close—at times indistinguishable. That is not so in the modern secular academy, which houses philosophy along with the study of religion but without noticeable mutual relations between the two. Kevin Schilbrack has ably dealt with that situation in his latest publication ‘Philosophy and the Study of Religion’. Schilbrack’s diagnoses are acute and most scholars in the stud…
Closing the Gaps—Some Notes on the Making of Perspectives
This special issue revolves around two main problems that need disentangling: the emic–etic debate and the insider–outsider problem. As the appointed discussant to the workshop in which this issue’s papers were first presented, I noted the emergence of some related and recurring problems on which I further elaborate in this article. These problems can be summed up as differences in methods and theories in various disciplines that create “gaps” be…
What is Religion
Religious belief is one of the most pervasive and ubiquitous characteristics of human society. Religion has shadowed and illuminated human lives since primitive times, shaping the world views of cultures from isolated tribes to vast empires. Starting from the premise that religion is a concept which can be analysed and compared across time and cultures, What is Religion? brings the most up-to-date scholarship to bear on humankind’s most enduring …
Myths and Mythologies
Introduction I. Philosophical approaches to the study of myth Introduction Lucien LA(c)vy-Bruhl, ?The transition to the higher mental types? from How Natives Think Susanne K. Langer, ?Life-Symbols: The Roots of Myth? from Philosophy in a New Key Ernst Cassirer, ?The place of language and myth in the pattern of human culture? from Language and Myth Karl Popper, ?The Worlds 1, 2 and 3? from ?Indeterminism is not enough: An afterword? in The Open Un…
Semiotics of religion
Religion is a semiotic phenomenon par excellence. Without signs and signification processes there could not ever have been any religion, and so semiotics should play a prominent role in the investigation of religion(s). However, this has not been the case. Yelle deserves praise for reminding scholars of religion of the research potentials of semiotic theories and methods. This volume is not an introductory manual for beginners, but they will get …
Epistemologia
Tradução do Capítulo 1.3 de Michael Stausberg e Steven Engler, orgs. The Routledge Handbook of ResearchMethods in the Study of Religion. Londres: Routledge, 2011, pp.40-53. Tradução gentilmente autorizada porTaylor & Francis, proprietária dos direitos autorais da obra
Religion in human evolution
On the use of moral psychology in reconstructing the evolutionary role of religion in human social development
Religion og 'evolution
I et meget bredt perspektiv synes religionen at have en generel historie eller evolution: der er begyndelser, en mængde forandringer over tid og, formodentlig, afslutninger. Evolution har dog været et tabuiseret tema i det meste af det 20. århundredes religionsforskning, men det er ved at ændre sig. Det er dog ikke uproblematisk at bruge begreber som ’evolution’ og ’religion’ og der fordres en vis videnskabsteoretisk og filosofisk omhu for at und…
Revisiting the Insider-Outsider Debate
In the study of religion, the ‘insider-outsider’ problem seems to remain a stubborn issue. As self-evident and reasonable as that distinction may seem is it theoretically dubious and methodologically worthless. Rudolf Carnap would have dubbed it a ‘pseudo-problem’ that obscures more than it discloses. At most, it demonstrates the plain fact that knowledge is unevenly distributed among subjects. This article argues first, that several topics becom…
Doing it the Other Way Round
Religious traditions abundantly demonstrate how norms, rules, constraints and models are installed and transmitted in multiple media: myth, dogma, ritual, institutions, etc. These abound in cosmologies, classification systems, morality, and purity and they influence individual and collective human practice. The term ‘normative cognition’ is introduced here as a covering term for such enculturated and socio-culturally governed cognition. The ‘norm…
Religion and the Discourse on Modernity
Conceptual Models in the Study of Religion
Explanation and interpretation in the comparative study of religion
According to Kuhn (1970), one of the real stumbling blocks in the advancement of a science is the question of adequate and legitimate theorizing when a science passes from one phase, or paradigm, to another. The study of religion now seems to have gone from the formative, descriptive ‘what?’ phase to the theoretically more interesting ‘how?’ phasedthe one that focuses on relations between religion and other mattersdtypically formulated in confere…
Kognition og betydning
Over the past decade, the cognitive study of religion has gained momentum as a major theoretical breakthrough. However, most of its major contributors, often referred to as ‘cognitive hardliners’, have so far largely disregarded issues that have otherwise been of central concern to scholars in the study of religion, namely those concerning the cultural levels of e.g. meaning and semantics. Thus the cognitive study of religion appears to be ‘cultu…
Why Magic? It's Just Comparison
Clifford Geertz presented this overt, public, and inter-subjectively available character of cultural events in his now classic essay on Religion as a cultural system (Geertz 1973). If he is right, then there should, accordingly, not be too many unsolvable problems in analyzing and comparing such cultural acts. It would seem to be fairly straightforward. For some reasons, many think that this is not quite how it is. At least one of the reasons is …
"Disputats om "The Study of Religion in a new Key
Universals, General Terms and the Comparative Study of Religion
A comparative study of religion rests on comparison and generalization. Both require that the object of study, the subject matters of various religions have something in common - certain properties that warrant their juxtaposition in analyses. If they had nothing in common, "the study" of religion would not make any sense. But it seemingly does, thus "religions" presumably form a subject matter with certain regularities. Such regularities may be …
Revisiting the Insider-Outsider Debate
In the study of religion, the ‘insider-outsider’ problem seems to remain a stubborn issue. As self-evident and reasonable as that distinction may seem is it theoretically dubious and methodologically worthless. Rudolf Carnap would have dubbed it a ‘pseudo-problem’ that obscures more than it discloses. At most, it demonstrates the plain fact that knowledge is unevenly distributed among subjects. This article argues first, that several topics becom…
Universals, General Terms and the Comparative Study of Religion
A comparative study of religion rests on comparison and generalization. Both require that the object of study, the subject matters of various religions have something in common - certain properties that warrant their juxtaposition in analyses. If they had nothing in common, "the study" of religion would not make any sense. But it seemingly does, thus "religions" presumably form a subject matter with certain regularities. Such regularities may be …
Is a phenomenology of religion possible? On the ideas of a human and social science of religion
This contribution combines a number of theoretical views on religion and the study of it which may otherwise be considered disparate and incompatible. This synthesizing is ventured m an attempt to investigate the possibilities of theoretical justifications for a comparative study of religion as a general phenomenon. Such a study is here labelled 'Phenomenology of Religion' in the original sense first coined by Chantepie de la Saussaye. It is argu…
"Phenomenology of Religion as a Project in Cultural Analysis and the "Problem of Universals
No abstract available
Closing the Gaps—Some Notes on the Making of Perspectives
This special issue revolves around two main problems that need disentangling: the emic–etic debate and the insider–outsider problem. As the appointed discussant to the workshop in which this issue’s papers were first presented, I noted the emergence of some related and recurring problems on which I further elaborate in this article. These problems can be summed up as differences in methods and theories in various disciplines that create “gaps” be…
Explanation and interpretation in the comparative study of religion
According to Kuhn (1970), one of the real stumbling blocks in the advancement of a science is the question of adequate and legitimate theorizing when a science passes from one phase, or paradigm, to another. The study of religion now seems to have gone from the formative, descriptive ‘what?’ phase to the theoretically more interesting ‘how?’ phasedthe one that focuses on relations between religion and other mattersdtypically formulated in confere…
A Point by Point Response to Donald Wiebe
A point by point response to Wiebe’s ‘Manifesto’, mostly in support of the ‘methodological naturalism’—with added precautions on the current use of the term ‘science’. A philosophy for the study of religion is called for, with an epistemological range that caters for collective methodologies and social ontologies; respects the analytic distinction between ‘subject matter’ and ‘theoretical object’—and, ultimately, the theory-ladenness of all talk …
Scholarly Imaginations—and Modes of Their Comparability
Comparison, the study of religion and the name J.Z. Smith are inextricably linked. In spite of adversity, Smith defended the necessity of comparison in many of his contributions to the field, once known as Comparative Religion. This homage to Smith sketches a theoretical model of 4 domains of comparabilities which may further enhance the methodological awareness of scholars of religion
Religion, Philosophy, Scholarship and the Muddles Thereof
For many centuries, the relations between philosophy and religion were very close—at times indistinguishable. That is not so in the modern secular academy, which houses philosophy along with the study of religion but without noticeable mutual relations between the two. Kevin Schilbrack has ably dealt with that situation in his latest publication ‘Philosophy and the Study of Religion’. Schilbrack’s diagnoses are acute and most scholars in the stud…
Kognition og betydning
Over the past decade, the cognitive study of religion has gained momentum as a major theoretical breakthrough. However, most of its major contributors, often referred to as ‘cognitive hardliners’, have so far largely disregarded issues that have otherwise been of central concern to scholars in the study of religion, namely those concerning the cultural levels of e.g. meaning and semantics. Thus the cognitive study of religion appears to be ‘cultu…
Why Magic? It's Just Comparison
Clifford Geertz presented this overt, public, and inter-subjectively available character of cultural events in his now classic essay on Religion as a cultural system (Geertz 1973). If he is right, then there should, accordingly, not be too many unsolvable problems in analyzing and comparing such cultural acts. It would seem to be fairly straightforward. For some reasons, many think that this is not quite how it is. At least one of the reasons is …
"The name of the game is "nominalism
Reply The name of the game is "nominalism": A reply to Ingvild Sælid Gilhus Jeppe Sinding Jensen As it is a stated editorial policy of Method & Theory in the Study of Religion to provide a forum for scholars by publishing "papers and critical notes that respond directly to previous MTSR articles" I feel compelled to reply to Ingvild Saelid Gilhus' response (1994) to my article, "Is a phenomenology of religion possible9" (1993). In the academic wo…
Subjonctif et hypotaxe en italien. Une esquisse de la syntaxe du subjonctif dans les propositions subordonnees en italien contemporain
Religion og politik. Kommunikation, epistemologi og etik
Som et mere ureflekteret resultat af vestlig sekulariseret tænkning betragtes forholdet mellem religion og politik ofte som en konflikt mellem to heterogene enheder. Det er forfatterens overbevisning, at nogle af de nuværende antropologiske definitioner af religion som et kulturelt ideologisk system lige så godt kan anvendes på ideologisk baseret politik, som leverer et verdenssyn, der gør mennesket i stand til at definere sin rolle og plads i un…
Honningsøde Orfeus
As an example of the predominant trend in modern structuralist-influenced classical research on the myths of antiquity the interpretation of Marcel Detienne of the myth of “Honeyed Orpheus” found in the fourth Georgic of Virgil is reviewed in this survey-article, thereby demonstrating the usefulness of the structuralist approach. The occasion for this review is the publication in 1981 of a series of articles by the French structuralist historians…
Anmeldelse af "De religiøse ideers historie" af Mircea Eliade
Ritual between Art and Control
No abstract available
Les traits distinctifs de la syntaxe
"Religionshistorien og "De Andre
The History of Religions as an academic enterprise has traditionally been concerned with the study of Otherness, i.e. non-Christian traditions. This article focuses on the ways in which historians of religions have constructed Other religions in accordance with Western and Christian theologically inspired concepts of religion. Such constructions of religious Otherness have mainly been based on universalist and nostalgic views of religion, without…
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Marburg revisited
Michael Pye (ed.), Marburg revisited, institutions and strategies in the study of religion, Marburg, diagonal-Verlag, 1989, DM45,00/$30.00
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Islam på dansk
Review-artikel om udgivelser på dansk 1989-1991 omhandlende islam på den ene eller den anden måde
Ritual, sprog og verden
Reflektioner over et brud i ritualforskningen.Theories of ritual have mainly focused on the various functions of ritual. S shift in the study of ritual has occurred through two recent publications, i.e. Rules without Meaning by Frits Staal (1989) and Rethinking Religion by E. Thomas Lawson and Robert N. McCauley (1990). Both works draw on theoretical linguistics, in particular the transformational and generative grammars formulated by Noam Chomsk…
Is a phenomenology of religion possible? On the ideas of a human and social science of religion
This contribution combines a number of theoretical views on religion and the study of it which may otherwise be considered disparate and incompatible. This synthesizing is ventured m an attempt to investigate the possibilities of theoretical justifications for a comparative study of religion as a general phenomenon. Such a study is here labelled 'Phenomenology of Religion' in the original sense first coined by Chantepie de la Saussaye. It is argu…
"The name of the game is "nominalism
Reply The name of the game is "nominalism": A reply to Ingvild Sælid Gilhus Jeppe Sinding Jensen As it is a stated editorial policy of Method & Theory in the Study of Religion to provide a forum for scholars by publishing "papers and critical notes that respond directly to previous MTSR articles" I feel compelled to reply to Ingvild Saelid Gilhus' response (1994) to my article, "Is a phenomenology of religion possible9" (1993). In the academic wo…
En replik til Hans Hauge
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Filosofi og religion
Rationality and the study of religion
These days, social constructionists, epistemological anarchists, biblical inerrantists, po litical conservatives, and cultural relativists all find in the surviving traces of positiv ism grist for their mills; for what they find there appears to sustain their conviction that science has no particular claim on us, either as a source of beliefs or as a model of progressive, objective knowledge. Positivism thus transforms itself into a potent tool f…
The Pragmatics of Defining Religion
This volume promotes a pragmatic, anti-essentialist and anti-hegemonic approach to the problem of the definition of religion. It argues that definitions of religion are context-bound strategies for pursuing a variety of purposes, extra-academic as well as academic. Religions being immensely varied, complex and multi-functional phenomena, they need to be studied by several academic disciplines from many different perspectives. It is, therefore, le…
"Phenomenology of Religion as a Project in Cultural Analysis and the "Problem of Universals
No abstract available
Ph.d.-afhandling om Scientology
Indledning og konklusion fra forsvar af ph.d.-afhandling samt replik fra formand for bedømmelsesudvalg
Universals, General Terms and the Comparative Study of Religion
A comparative study of religion rests on comparison and generalization. Both require that the object of study, the subject matters of various religions have something in common - certain properties that warrant their juxtaposition in analyses. If they had nothing in common, "the study" of religion would not make any sense. But it seemingly does, thus "religions" presumably form a subject matter with certain regularities. Such regularities may be …
Why Magic? It's Just Comparison
Clifford Geertz presented this overt, public, and inter-subjectively available character of cultural events in his now classic essay on Religion as a cultural system (Geertz 1973). If he is right, then there should, accordingly, not be too many unsolvable problems in analyzing and comparing such cultural acts. It would seem to be fairly straightforward. For some reasons, many think that this is not quite how it is. At least one of the reasons is …
"Disputats om "The Study of Religion in a new Key
Kognition og betydning
Over the past decade, the cognitive study of religion has gained momentum as a major theoretical breakthrough. However, most of its major contributors, often referred to as ‘cognitive hardliners’, have so far largely disregarded issues that have otherwise been of central concern to scholars in the study of religion, namely those concerning the cultural levels of e.g. meaning and semantics. Thus the cognitive study of religion appears to be ‘cultu…
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