Response - Ritual Re-Description as Passport Control: A Rejoinder to Fitzgerald after Bourdieu[1]

McKinnon, Andrew

doi:10.1163/157006806777832878

Cited by 6 publications

(4 citation statements)

References 5 publications

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“…The deconstruction of ''religion'' is not the purpose of his article. This is partly because, as he has demonstrated elsewhere (McKinnon, 2002(McKinnon, , 2006, McKinnon does not agree with many aspects of the deconstructive project of ''religion.'' In contrast, this article echoes the so-called critical religion perspective (e.g.…”

Section: Historicizing ''Religion''mentioning

confidence: 95%

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Contextualizing “religion” of young Karl Marx: A preliminary analysis

Horii

2017

Critical Research on Religion

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Like any other social category, the meaning and conceptual boundary of “religion” is ambiguous and contentious. Historically speaking, its semantics have been transformed in highly complex ways. What is meant by “religion” reflects the specific norms and imperatives of the classifier. This article critically reflects upon the idea of “religion” employed by Karl Marx in the early 1840s. Marx reimagined the encompassing notion of “religion,” which was predominant in his time, by privatizing it in his attempt to critique the theological foundation of the Prussian state. In this process, young Marx’s discourse siphons what is claimed to be “religious” out of the categories of “philosophy,” “science,” and “politics.” In this way, Marx constructs the realm of nonreligion where he associates his own discourse with natural reason, against the reified notion of “religion” as fantastic illusions.

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Section: Historicizing ''Religion''mentioning

confidence: 95%

“…1 McKinnon’s proposition toward a nonessentialist conceptualization of religion (McKinnon, 2002) was challenged by Fitzgerald (2003). McKinnon has written a further paper to counterargue Fitzgerald’s critique (McKinnon, 2006). …”

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confidence: 99%

Contextualizing “religion” of young Karl Marx: A preliminary analysis

Horii

2017

Critical Research on Religion

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“…Many groups maintain norms about how certain kinds of stories are to be told; members are often guided by explicit or implicit templates and schemas that correspond to accepted cultural rules and institutional prerogatives, and these convey a worldview. What is as true of secular institutions like the courts (Bruner 2002), or of communities of discourse, like academic social science (Czarniawska 2004;McKinnon 2006) is no less true of religious groups and the stories that they tell themselves, each other, and the world.…”

Section: Narratives Of Conversion: a Problem And An Opportunitymentioning

confidence: 99%

The sociology of conversion narratives: a conundrum, a theory, and an opportunity

McKinnon¹

2022

Journal of Contemporary Religion

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Using Paul Ricoeur's theory of narrative to consider Lofland and Stark's classic 'Becoming a World-Saver', I address a fundamental conundrum in the sociology of conversion. If the conversion story is told in the new light of the new discourse -brought about by the conversion-how can the sociologist use it to explain the conversion and the factors that led to it? We consider the extent to which the sociology of religion has conflated the necessary elements of narrative structure for the stages of conversion. Taking into consideration more recent research, the paper makes a case for careful and comparative sociological study of conversion narratives-considered as narrative accounts. I argue that doing so further opens up avenues for research, particularly if we consider the audiences for whom the stories are told and the purposes the stories serve, and a ultimately constitutes a sound basis for considering the processes of conversion themselves.

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“…As a discipline, sociology seems well fitted to scrutinize distinctions in practice that emerge from rituals. Not surprisingly, as McKinnon (2006) realizes, Fitzgerald has opened out issues well fitted to Bourdieu's characterizations of practice and reproduction on the field of culture that specifically elicit sociological interventions. The notion that these might lead to some form of religious reflexivity that would affirm a fusion between religion and theology is likely to encounter a frigid response from Bourdieu.…”

Section: Religious Studies and The Illusion Of Religionmentioning

confidence: 99%

Sociology into Theology

Flanagan

2008

Theory, Culture & Society

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By means of a comparison between Bourdieu and Simmel, this article explores the fusion of theology and religion so as to give sociological expression to Kierkegaard's leap of faith. When detached from theology, religion services civil and secular needs in ways that enhance power and the right of the state to regulate the agenda of the politics of identity. In their dealings with religion, Bourdieu and Simmel present sociology with a choice of fusing the category of religion with theology or not. If the outcome is fusion, then the prospects of a religious reflexivity are enhanced, thus facilitating a leap of faith and the opening of a fruitful dialogue with theology, where sociology can develop new horizons for understandings of culture.

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Response - Ritual Re-Description as Passport Control: A Rejoinder to Fitzgerald after Bourdieu[1]

Cited by 6 publications

References 5 publications

Contextualizing “religion” of young Karl Marx: A preliminary analysis

Contextualizing “religion” of young Karl Marx: A preliminary analysis

The sociology of conversion narratives: a conundrum, a theory, and an opportunity

Sociology into Theology

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