In this post, Galen Watts argues for a Durkheimian approach to nonreligion that focuses less on the labels “religion” and “nonreligion” and more on how the sacred manifests itself in contemporary life.
In this blog post, Charlotte Hobson explores British sentiments around the sacred using the Monarchy as a case study, asking: who wants a Christian coronation?
In this post, NSRN Co-Director Chris Cotter places contemporary non-religion studies into conversation with the critical study of religion, assessing two dominant approaches in the field before extolling the virtues of a discursive approach as one way in which rigorous empirical work can be conducted ostensibly under the religion/non-religion binary and contribute to the critical project.
In this blog post, Zachary Munro discusses the development of a non-religious recovery culture in Alcoholics Anonymous (AA), and how groups like Secular Organizations for Sobriety (SOS), and LifeRing Secular Recovery are renegotiating their relationships to AA’s origins in the evangelical “Oxford Group” of the 1930s. As this non-religious recovery culture grows, it continues to explore ways in which the Twelve Steps on the road from the “addicted-self” to the “recovering-self” might need neither God nor even “spiritual” discipline to work.
The world is awash with myths and fake news. The gut consensus among university-educated, post-Enlightenment minds appears to be that we should do away with myths altogether. But what about the positive role that myths play in underwriting shared action? My book, Myth and Solidarity in the Modern World: Beyond Religious and Political Division, sheds light on this positive role and how groups are facilitating the inclusive sharing of myths in diverse spaces. The following is a short introduction to that book.
Co-organisers Justine Esta Ellis and Marek Sullivan report back on the day-symposium Senses of the Secular, held 21 May 2018 at Balliol College, Oxford.
Scholars working on premodern Japan tend to project ‘religion’ and ‘the secular’ upon the socio-cultural context they study. My contention is that there was no ‘religion’ in premodern Japan. Therefore, there was no ‘secularity’ in premodern Japan, either.