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In Wild Experiment, Donovan O. Schaefer challenges the conventional
wisdom that feeling and thinking are separate. Drawing on science
studies, philosophy, affect theory, secularism studies, psychology,
and contemporary literary criticism, Schaefer reconceptualizes
rationality as defined by affective processes at every level. He
introduces the model of "cogency theory" to reconsider the
relationship between evolutionary biology and secularism, examining
mid-nineteenth-century Darwinian controversies, the 1925 Scopes
Trial, and the New Atheist movement of the 2000s. Along the way,
Schaefer reappraises a range of related issues, from secular
architecture at Oxford to American eugenics to contemporary climate
denialism. These case studies locate the intersection of thinking
and feeling in the way scientific rationality balances excited
discovery with anxious scrutiny, in the fascination of conspiracy
theories, and in how racist feelings assume the mantle of rational
objectivity. The fact that cognition is felt, Schaefer
demonstrates, is both why science succeeds and why it fails. He
concludes that science, secularism, atheism, and reason itself are
not separate from feeling but comprehensively defined by it.
Represents some of the best, cutting-edge thinking available on
multiple forms of social upheaval and related grassroots movements.
From the January 2017 Women's March to the August 2017 events in
Charlottesville and the 2020 protests for racial justice in the
wake of George Floyd's murder, social upheaval and protest have
loomed large in the United States in recent years. The varied,
sometimes conflicting role of religious believers, communities, and
institutions in such events and movements calls for scholarly
analysis. Arising from a conference held at the College of the Holy
Cross in November 2017, Religion, Protest, and Social Upheaval
gathers contributions from ten scholars in religious studies,
theology and ethics, and gender studies-from seasoned experts to
emerging voices-to illuminate this tumultuous era of history and
the complex landscape of social action for economic, racial,
political, and sexual and gender justice. The contributors consider
the history of resistance to racial capitalist imperialism from W.
E. B. Du Bois to today; the theological genealogy of the capitalist
economic order, and Catholic theology's growing concern with
climate change; affect theory and the rise of white nationalism,
theological aesthetics, and solidarity with migrants; differing
U.S. Christian churches' responses to the "revolutionary
aesthetics" of the Black Lives Matter movement; Muslim migration
and the postsecular character of Muslim labor organizing in the
United States; shifts in moral reasoning and religiosity among U.S.
women's movements from the 1960s to today; and the intersection of
heresy discourse and struggles for LGBTQ+ equality among Korean and
Korean-American Protestants. With this pluralistic approach,
Religion, Protest, and Social Upheaval offers a snapshot of
scholarly religious responses to the crises and promises of the
late 2010s and early 2020s. Representing the diverse coalitions of
the religious left, it provides groundbreaking analysis, charts
trajectories for further study and action, and offers visions for a
more hopeful future.
In Religious Affects Donovan O. Schaefer challenges the notion that
religion is inextricably linked to language and belief, proposing
instead that it is primarily driven by affects. Drawing on affect
theory, evolutionary biology, and poststructuralist theory,
Schaefer builds on the recent materialist shift in religious
studies to relocate religious practices in the affective realm-an
insight that helps us better understand how religion is lived in
conjunction with systems of power. To demonstrate religion's
animality and how it works affectively, Schaefer turns to a series
of case studies, including the documentary Jesus Camp and
contemporary American Islamophobia. Placing affect theory in
conversation with post-Darwinian evolutionary theory, Schaefer
explores the extent to which nonhuman animals have the capacity to
practice religion, linking human forms of religion and power
through a new analysis of the chimpanzee waterfall dance as
observed by Jane Goodall. In this compelling case for the use of
affect theory in religious studies, Schaefer provides a new model
for mapping relations between religion, politics, species,
globalization, secularism, race, and ethics.
In Wild Experiment, Donovan O. Schaefer challenges the conventional
wisdom that feeling and thinking are separate. Drawing on science
studies, philosophy, affect theory, secularism studies, psychology,
and contemporary literary criticism, Schaefer reconceptualizes
rationality as defined by affective processes at every level. He
introduces the model of "cogency theory" to reconsider the
relationship between evolutionary biology and secularism, examining
mid-nineteenth-century Darwinian controversies, the 1925 Scopes
Trial, and the New Atheist movement of the 2000s. Along the way,
Schaefer reappraises a range of related issues, from secular
architecture at Oxford to American eugenics to contemporary climate
denialism. These case studies locate the intersection of thinking
and feeling in the way scientific rationality balances excited
discovery with anxious scrutiny, in the fascination of conspiracy
theories, and in how racist feelings assume the mantle of rational
objectivity. The fact that cognition is felt, Schaefer
demonstrates, is both why science succeeds and why it fails. He
concludes that science, secularism, atheism, and reason itself are
not separate from feeling but comprehensively defined by it.
In Religious Affects Donovan O. Schaefer challenges the notion that
religion is inextricably linked to language and belief, proposing
instead that it is primarily driven by affects. Drawing on affect
theory, evolutionary biology, and poststructuralist theory,
Schaefer builds on the recent materialist shift in religious
studies to relocate religious practices in the affective realm-an
insight that helps us better understand how religion is lived in
conjunction with systems of power. To demonstrate religion's
animality and how it works affectively, Schaefer turns to a series
of case studies, including the documentary Jesus Camp and
contemporary American Islamophobia. Placing affect theory in
conversation with post-Darwinian evolutionary theory, Schaefer
explores the extent to which nonhuman animals have the capacity to
practice religion, linking human forms of religion and power
through a new analysis of the chimpanzee waterfall dance as
observed by Jane Goodall. In this compelling case for the use of
affect theory in religious studies, Schaefer provides a new model
for mapping relations between religion, politics, species,
globalization, secularism, race, and ethics.
Represents some of the best, cutting-edge thinking available on
multiple forms of social upheaval and related grassroots movements.
From the January 2017 Women's March to the August 2017 events in
Charlottesville and the 2020 protests for racial justice in the
wake of George Floyd's murder, social upheaval and protest have
loomed large in the United States in recent years. The varied,
sometimes conflicting role of religious believers, communities, and
institutions in such events and movements calls for scholarly
analysis. Arising from a conference held at the College of the Holy
Cross in November 2017, Religion, Protest, and Social Upheaval
gathers contributions from ten scholars in religious studies,
theology and ethics, and gender studies-from seasoned experts to
emerging voices-to illuminate this tumultuous era of history and
the complex landscape of social action for economic, racial,
political, and sexual and gender justice. The contributors consider
the history of resistance to racial capitalist imperialism from W.
E. B. Du Bois to today; the theological genealogy of the capitalist
economic order, and Catholic theology's growing concern with
climate change; affect theory and the rise of white nationalism,
theological aesthetics, and solidarity with migrants; differing
U.S. Christian churches' responses to the "revolutionary
aesthetics" of the Black Lives Matter movement; Muslim migration
and the postsecular character of Muslim labor organizing in the
United States; shifts in moral reasoning and religiosity among U.S.
women's movements from the 1960s to today; and the intersection of
heresy discourse and struggles for LGBTQ+ equality among Korean and
Korean-American Protestants. With this pluralistic approach,
Religion, Protest, and Social Upheaval offers a snapshot of
scholarly religious responses to the crises and promises of the
late 2010s and early 2020s. Representing the diverse coalitions of
the religious left, it provides groundbreaking analysis, charts
trajectories for further study and action, and offers visions for a
more hopeful future.
Across the humanities, a set of interrelated concepts - excess,
becoming, the event - have gained purchase as analytical tools for
thinking about power. Some versions of affect theory rely on Gilles
Deleuze's concept of 'becoming', proposing that affect is best
understood as a field of dynamic novelty. Reconsidering affect
theory's relationship with life sciences, Schaefer argues that this
procedure fails as a register of the analytics of power. By way of
a case study, this work concludes with a return to the work of Saba
Mahmood, in particular her 2005 study of the women's mosque
movement in Cairo, Politics of Piety.
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