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Burkert, Girard, and Smith hold important and contradictory
theories about the nature and origin of ritual sacrifice, and the
role violence plays in religion and culture. These papers and
conversations derive from a conference that pursued the possibility
and utility of a general theory of religion and culture, especially
one based on violence. The special value of this volume is the
conversations as such--the real record of working scholars engaged
with one another's theories, as they make and meet challenges, and
move and maneuver.
Girard and Burkert present different versions of the same
conviction: that a single theory can account for ritual and its
social function, a theory that posits original acts of group
violence. Smith sharply questions both the possibility and the
utility of such a general theory. Among the highlights of this
stimulating interchange of ideas is a searching criticism of
Girard's theory of generative scapegoating, which he answers with
clarity and conviction, and a challenging of Burkert's theory of
the origin of sacrifice in the hunt by Smith's argument, posed as a
"jeu d'esprit, " that sacrifice originates with the domestication
of animals.
First published in English in 1954, this founding work of the
history of religions secured the North American reputation of the
Romanian emigre-scholar Mircea Eliade. Making reference to an
astonishing number of cultures and drawing on scholarship published
in no fewer than half a dozen European languages, The Myth of the
Eternal Return illuminates the religious beliefs and rituals of a
wide variety of archaic religious cultures. While acknowledging
that a return to their practices is impossible, Eliade passionately
insists on the value of understanding their views to enrich the
contemporary imagination of what it is to be human. This book
includes an introduction from Jonathan Z. Smith that provides
essential context and encourages readers to engage in an informed
way with this classic text.
With this influential book of essays, Jonathan Z. Smith has pointed
the academic study of religion in a new theoretical direction, one
neither theological nor willfully ideological.
Making use of examples as apparently diverse and exotic as the
Maori cults in nineteenth-century New Zealand and the events of
Jonestown, Smith shows that religion must be construed as
conventional, anthropological, historical, and as an exercise of
imagination. In his analyses, religion emerges as the product of
historically and geographically situated human ingenuity,
cognition, and curiosity--simply put, as the result of human labor,
one of the decisive but wholly ordinary ways human beings create
the worlds in which they live and make sense of them.
"These seven essays . . . display the critical intelligence,
creativity, and sheer common sense that make Smith one of the most
methodologically sophisticated and suggestive historians of
religion writing today. . . . Smith scrutinizes the fundamental
problems of taxonomy and comparison in religious studies,
suggestively redescribes such basic categories as canon and ritual,
and shows how frequently studied myths may more likely reflect
situational incongruities than vaunted mimetic congruities. His
final essay, on Jonestown, demonstrates the interpretive power of
the historian of religion to render intelligible that in our own
day which seems most bizarre."--Richard S. Sarason, "Religious
Studies Review
"
In this broad-ranging inquiry into ritual and its relation to
place, Jonathan Z. Smith prepares the way for a new approach to the
comparative study of religion.
Smith stresses the importance of place--in particular, constructed
ritual environments--to a proper understanding of the ways in which
"empty" actions become rituals. He structures his argument around
the territories of the Tjilpa aborigines in Australia and two sites
in Jerusalem--the temple envisioned by Ezekiel and the Church of
the Holy Sepulchre. The first of these locales--the focus of one of
the more important contemporary theories of religious
ritual--allows Smith to raise questions concerning the enterprise
of comparison. His close examination of Eliade's influential
interpretation of the Tjilpa tradition leads to a powerful critique
of the approach to religion, myth, and ritual that begins with
cosmology and the category of "The Sacred."
In substance and in method, "To Take Place" represents a
significant advance toward a theory of ritual. It is of great value
not only to historians of religion and students of ritual, but to
all, whether social scientists or humanists, who are concerned with
the nature of place.
"This book is extraordinarily stimulating in prompting one to think
about the ways in which space, or place, is perceived, marked, and
utilized religiously. . . . A provocative example of the
application of humanistic geography to our understanding of what
"takes place" in religion."--Dale Goldsmith," Interpretation
"
In "Map Is Not Territory," Jonathan Z. Smith engages previous
interpretations of religious texts from late antiquity, critically
evaluates the notion of sacred space and time as it is represented
in the works of Mircea Eliade, and tackles important problems of
methodology.
One of the most influential theorists of religion, Jonathan Z.
Smith is best known for his analyses of religious studies as a
discipline and for his advocacy and refinement of comparison as the
basis for the history of religions. "Relating Religion" gathers
seventeen essays--four of them never before published--that
together provide the first broad overview of Smith's thinking since
his seminal 1982 book, "Imagining Religion,"
Smith first explains how he was drawn to the study of religion,
outlines his own theoretical commitments, and draws the connections
between his thinking and his concerns for general education. He
then engages several figures and traditions that serve to define
his interests within the larger setting of the discipline. The
essays that follow consider the role of taxonomy and classification
in the study of religion, the construction of difference, and the
procedures of generalization and redescription that Smith takes to
be key to the comparative enterprise. The final essays deploy
features of Smith's most recent work, especially the notion of
translation.
Heady, original, and provocative, "Relating Religion" is certain to
be hailed as a landmark in the academic study and critical theory
of religion.
In this major theoretical and methodological statement on the
history of religions, Jonathan Z. Smith shows how convert
apologetic agendas can dictate the course of comparative religious
studies. As his example, Smith reviews four centuries of
scholarship comparing early Christianities with religions of late
Antiquity (especially the so-called mystery cults) and shows how
this scholarship has been based upon an underlying
Protestant-Catholic polemic. The result is a devastating critique
of traditional New Testament scholarship, a redescription of early
Christianities as religious traditions amenable to comparison, and
a milestone in Smith's controversial approach to comparative
religious studies.
"An important book, and certainly one of the most significant in
the career of Jonathan Z. Smith, whom one may venture to call the
greatest pathologist in the history of religions. As in many
precedent cases, Smith follows a standard procedure: he carefully
selects his victim, and then dissects with artistic finesse and
unequaled acumen. The operation is always necessary, and a
deconstructor of Smith's caliber is hard to find."--Ioan P.
Coulianu, "Journal of Religion "
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