The pragmatics of defining religion in a multi-cultural world

Few seem to have difficulty in distinguishing between religious and secular institutions, yet there is widespread disagreement regarding what “religion” actually means. Indeed, some go so far as to question whether there is anything at all distinctive about religions. Hence, formulating a definition...

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1. VerfasserIn: Harrison, Victoria S. (VerfasserIn)
Medienart: Elektronisch Aufsatz
Sprache:Englisch
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Veröffentlicht: Springer Science + Business Media B. V 2006
In: International journal for philosophy of religion
Jahr: 2006, Band: 59, Heft: 3, Seiten: 133-152
weitere Schlagwörter:B Natural Kind
B Family Resemblance
B Religious Tradition
B Belief System
B Naturalistic Theory
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Zusammenfassung:Few seem to have difficulty in distinguishing between religious and secular institutions, yet there is widespread disagreement regarding what “religion” actually means. Indeed, some go so far as to question whether there is anything at all distinctive about religions. Hence, formulating a definition of “religion” that can command wide assent has proven to be an extremely difficult task. In this article, I consider the most prominent of the many rival definitions that have been proposed, the majority falling within three basic types: intellectual, affective and functional definitions. I conclude that there are pragmatic reasons for favouring the formerly popular view that essentialist definitions of “religions” are inadequate, and that religions should be construed, instead, as possessing a number of “family resemblances.” In so arguing, I provide a response to the view that there is nothing distinctive about religions, as well as to the recent claim that religions do not exist.
ISSN:1572-8684
Enthält:Enthalten in: International journal for philosophy of religion
Persistent identifiers:DOI: 10.1007/s11153-006-6961-z