Table of Contents Translator's Introduction 7 Preface to the Second Edition 11 Introduction 13 Ch. I General Interrelationships of the Sacred and the Profane 19 Ch. II The Ambiguity of the Sacred 33 Ch. III The Sacred as Respect: Theory of Taboo 60 Ch. IV The Sacred as Transgression: Theory of the Festival 97 Ch. V The Sacred: Condition of Life and Gateway to Death 128 App. I Sex and the Sacred: Sexual Purification Rites Among the Thonga 139 App. II Play and the Sacred 152 App. III War and the Sacred 163 Bibliography 181 Index 189.
This text explains what religious terrorists and religious peacemakers share in common and what causes them to take different paths in fighting injustice.
Religion has been responsible for both horrific acts against humanity and some of humanity's most sublime teachings and experiences. How is this possible? From a contemporary psychoanalytic perspective, this book seeks to answer that question in terms of the psychological dynamic of idealisation. At the heart of living religion is the idealisation of everyday objects. Such idealisations provide much of the transforming power of religious experience, which is one of the positive contributions of religion to the psychological life. However, idealisation can also lead to religious fanaticism which can be very destructive. Drawing on the work of various contemporary relational theorists within psychoanalysis, this book develops a psychoanalytically informed theory of the transforming and terror-producing effects of religious experience. It discusses the question of whether or not, if idealisation is the cause of many of the destructive acts done in the name of religion, there can be vital religion without idealisation. This is the first book to address the nature of religion and its capacity to sponsor both terrorism and transformation in terms of contemporary relational psychoanalytic theory. It will be invaluable to students and practitioners of psychoanalysis, psychotherapy, psychology and religious studies, and to others interested in the role of religion in the lives of individuals and societies.
In the Western imagination, Islamic cultures are dominated by dogmatic religious norms that permit no nuance. Those fighting such stereotypes have countered with a portrait of Islam’s medieval “Golden Age,” marked by rationality, tolerance, and even proto-secularism. How can we understand Islamic history, culture, and thought beyond this dichotomy? In this magisterial cultural and intellectual history, Thomas Bauer reconsiders classical and modern Islam by tracing differing attitudes toward ambiguity. Over a span of many centuries, he explores the tension between one strand that aspires to annihilate all uncertainties and establish absolute, uncontestable truths and another, competing tendency that looks for ways to live with ambiguity and accept complexity. Bauer ranges across cultural and linguistic ambiguities, considering premodern Islamic textual and cultural forms from law to Quranic exegesis to literary genres alongside attitudes toward religious minorities and foreigners. He emphasizes the relative absence of conflict between religious and secular discourses in classical Islamic culture, which stands in striking contrast to both present-day fundamentalism and much of European history. Bauer shows how Islam’s encounter with the modern West and its demand for certainty helped bring about both Islamicist and secular liberal ideologies that in their own ways rejected ambiguity—and therefore also their own cultural traditions. Awarded the prestigious Leibniz Prize, A Culture of Ambiguity not only reframes a vast range of Islamic history but also offers an interdisciplinary model for investigating the tolerance of ambiguity across cultures and eras.
The distinction between the secular and the sacred or holy seems at first to constitute a definitive line, the establishment of which also defines Western modernity. Yet this apparently strict demarcation is today not only questioned, but also increasingly difficult to maintain. In order to understand and conceptualize what is happening in the intersection between religion, politics, and aesthetics, we need to rethink the very meaning of the sacred in its full ambiguity, to explore again in thinking the vicissitudes and possibilities of this complex phenomenon, and to learn to move more freely through the category itself. The book contains contributions by researchers from many different fields, philosophers, theologians, political scientists, and literary historians, who also comment on each other. It establishes new connections and trajectories for mapping and understanding the nature and meaning of the sacred both as a social, an aesthetic, and a religious phenomenon. With contributions by: Bettina Bergo, Ward Blanton, Marcia Sa Cavalcante Schuback, Karolina Enquist Kallgren, Mattias Martinson, Paivi Mehtonen, Elena Namli, Jacob Rogozinski, Hans Ruin, Muniz Sodre, Fredrika Spindler and Jon Wittrock.
Prologue. Insanity and religion -- Part I. Sanctified insanity: between history and psychology -- The paradox that inhabits ambiguity -- Meanings of insanity -- Part II. Abnormality and social change: early Christianity vs. rabbinic Judaism -- Abnormality and social change -- Socializing nature: the ascetic totem -- Epilogue. Psychology, religion, and social change
Durkheim, in his very role as a "founding father" of a new social science has become like a figure in an old religious painting, enshrouded in myth and encrusted in layers of thick, impenetrable varnish. This book undertakes detailed, up-to-date investigations of Durkheim's work in an effort to restore its freshness and reveal it as originally created. These investigations explore his particular ideas, within an overall narrative of his initial problematic search for solidarity, how it became a quest for the sacred, and how, at the end of his life, he embarked on a project for a new great work on ethics. A theme running through this is his concern with a modern world in crisis and a hope in social and moral reform. Accordingly, the book concludes with a set of essays on modern times and on a crisis that Durkheim thought would pass but which now seems here to stay.
Ever since it was first published in 1930, William Empson’s Seven Types of Ambiguity has been perceived as a milestone in literary criticism—far from being an impediment to communication, ambiguity now seemed an index of poetic richness and expressive power. Little, however, has been written on the broader trajectory of Western thought about ambiguity before Empson; as a result, the nature of his innovation has been poorly understood. A History of Ambiguity remedies this omission. Starting with classical grammar and rhetoric, and moving on to moral theology, law, biblical exegesis, German philosophy, and literary criticism, Anthony Ossa-Richardson explores the many ways in which readers and theorists posited, denied, conceptualised, and argued over the existence of multiple meanings in texts between antiquity and the twentieth century. This process took on a variety of interconnected forms, from the Renaissance delight in the ‘elegance’ of ambiguities in Horace, through the extraordinary Catholic claim that Scripture could contain multiple literal—and not just allegorical—senses, to the theory of dramatic irony developed in the nineteenth century, a theory intertwined with discoveries of the double meanings in Greek tragedy. Such narratives are not merely of antiquarian interest: rather, they provide an insight into the foundations of modern criticism, revealing deep resonances between acts of interpretation in disparate eras and contexts. A History of Ambiguity lays bare the long tradition of efforts to liberate language, and even a poet’s intention, from the strictures of a single meaning.
This books reflects on sites such as shrines, monasteries or a revered mountain, cave or tree, shared by more than one religion in Europe, the Middle East, Asia and Brazil. It explores how their multiple meanings, inherent ambiguity and shared rituals, transcending the confines of orthodoxy, may contribute to their power for the pilgrim.
