To the Things Themselves: Essays on the Discourse and Practice of the Phenomenology of Religion

by Arvind Sharma

A historical and contemporary exploration of Phenomenology of Religion as a method in the study of religion.This book of twelve chapters may be conceptually divided into three parts, each consisting of four chapters. The connotations of the term 'Phenomenology of Religion' are subjected to a detailed analysis in the first part; in the second part the phenomenological method is located within the general methodological framework of religious studies, while the current debate around this method is spelled out in the last part, with the author making his own contribution to the debate in the last chapter.

Genres: Religion, Philosophy

311 pages, Hardcover

First published January 1, 2001

About the author

Arvind Sharma, Ph.D. (Sanskrit & Indian Studies, Harvard University, 1978; M.A. Theological Studies, Harvard Divinity Schookl, 1974; M.A. Economics, Syracuse University, 1970; B.A. History, Economics, & Sanskrit, Allahadad University, 1958), was appointed Associate Professor in the Faculty of Religious Studies at McGill University in Montreal, Canada in 1987, where he is now the Birks Professor of Comparative Religion. Previously he has been associated with the Universities of Sydney and Queensland (Brisbane) in Australia and Temple University in Philadelphia, Pennsylvania.

Reviews

[Kamakana · Rating 5 out of 5]

190517: this is an excellent critical philosophical text, perhaps good for those interested in religious thought as well. this is philosophy, though. this is not theology. the area presented, examined, described, is religion both as faith and structure, as argued, understood and critiqued through application of 'phenomenology', a kind of 'continental' philosophy, and the religious realms include ancient egypt, greece, mesopotamia, as well as india...

there is first definition of the terms sharma will use: 'phenomenology' and 'religion'. 'phenomenology of religion' as a phrase dates back to 1700s and goes through several evolutions, mainly as appearance, what is given, what is shown, versus what is true. 'phenomenology' in this book is following edmund husserl's program of thought from early twentieth century, a philosophical way of thinking, that develops the 'epoche' (bracketing) by which 'suspends' metaphysical questions, scientific, naive, theories of what is given, and concentrates just on 'how' it is given. i have read a lot of phenomenology (143) so this is familiar. 'to the things themselves' is the motto of this logical move. 'things' are not 'in-themselves', as in kant, not one or another ideal or real, but the content of perception, thought, direction, and to determine this requires the 'eidetic' vision, that is, the 'essence' of the thing that remains when all else is removed. in this case, the remainder is whatever is a 'religious' sort of 'thing'...

through much of this book there is a concern to delineate, define, clarify, how 'phenomenology' is different in kind from its birth in 'comparative' religion, which too often begins with presuppositions of western religion. early commentators are interested in how this and that other religion could be reconciled with Christianity, so comparative meant often missionary intent. phenomenology means actual beliefs are not relevant, but expression is: the act of prayer, marriage, worship, myths, church, sacrifices etc. there is contention that any claim of a religion must be agreed by a believer, but not the opposite. that is, not all believers are fully educated, inside, involved, in their nominal faith... sometimes claims are mistaken...

there is an emphasis also on the 'scientific' aspect of phenomenology, how 'objectivity' of epoche must deal with 'subjective' nature of belief. this is not to refuse, denigrate, qualify truth, of each expression. in this it is indeed helpful to 'compare' with many religions, but there is also internal consistency, though again this does not mean you must believe, but that there are 'insider' as well as 'outsider' perspectives. perhaps religious believers would be offended but the 'quantum' explored in any case is defined as following this or that common historical source, though again 'phenomenology' is also not historical development but as lived now...

there are several metaphors of this way of thinking: negative, as in searching only where the lamp lights, positive, as in pudding eating guarantees truth. key that i appreciate is that 'religious' expression can be amenable to thought rather than only as faith...

all inspiring, interesting, about such terms as titled. i enjoyed this much more than i thought i would, mostly because it is philosophy and as phenomenology makes no claims on necessity of beliefs. i do not know if it will work for those people who actually want missionary or expressive or didactic content of religion(s)...