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Religion and magic in western culture / by Daniel Dubuisson.

By: Material type: TextTextSeries: Supplements to Method & theory in the study of religionPublisher: Boston : Brill, 2016Description: 1 online resourceContent type:
  • text
Media type:
  • computer
Carrier type:
  • online resource
ISBN:
  • 9789004317567
  • 9004317562
Subject(s): Genre/Form: Additional physical formats: Print version:: Religion and magic in western cultureDDC classification:
  • 203/.3 23
LOC classification:
  • BL65.M2 D83 2016eb
Online resources:
Contents:
Religion and Magic in Western Culture; Copyright; Contents; Introduction; 1. A Universe Disfigured and Caricatured; 1.1 Marcel Mauss's Essay on Magic; 1.2 A Problematic Couple; 1.3 What are the Real Stakes?; 1.4 The Indispensable Adversary; 1.5 An Adversary Mute, Mutilated and Disfigured; 1.6 The Diabolisation and Criminalisation of Magic; 1.7 A Long, Violent History; 2. The Powers of Religion; 2.1 A Double Mirror Construction; 2.1.1 Religio, Religion, Religions; 2.1.2 What Constitutes "Religious"?; 2.1.3 Gods, Priests and Rituals; 2.1.4 What Elements?; 2.1.5 What Form?
2.1.6 What Boundaries?2.1.7 Paradoxes; 2.1.8 A Major Aporia; 2.1.9 The Non-religious Heritage of Religion; 2.2 The Great Convergence; 2.2.1 A Formidable Discursive Device; 2.2.2 An Incomparable Power; 2.2.3 An Instrument of Conquest -- and Considerable Stakes; 2.2.4 A Conquering, Dominating and Narcissistic Anthropology; 3. Magic without Religion; 3.1 If Religion Does Not Exist ... ; 3.2 A Universal Framework and Model; 3.2.1 A Curious Inventory; 3.2.2 A Sui Generis Force; 3.2.3 Catholic Magisms; 3.2.4 A Living Universe; 3.2.5 A Return to Mauss; 3.3 Lands of Misfortune; 3.3.1 Suffering and Worry.
3.3.2 Explain, Avoid and Heal3.3.3 Man's "Small Worlds"; Conclusions; Bibliography; Index.
Summary: In the history of Western culture, theology, and science, a strict dichotomy exists between religion and magic: religion as the intellectually and morally superior one - magic as the primitive, superstitious, demonic other. The present work aims to break with this tradition, and traces the origin of this dichotomy as well as its many purposes. Whose powers does it serve? Which interests and ideological stakes does it conceal? Moreover, the author proposes a new epistemological framework for the study of magisms as well as their "rehumanisation", and argues for a rehabilitation of their studies.
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Religion and Magic in Western Culture; Copyright; Contents; Introduction; 1. A Universe Disfigured and Caricatured; 1.1 Marcel Mauss's Essay on Magic; 1.2 A Problematic Couple; 1.3 What are the Real Stakes?; 1.4 The Indispensable Adversary; 1.5 An Adversary Mute, Mutilated and Disfigured; 1.6 The Diabolisation and Criminalisation of Magic; 1.7 A Long, Violent History; 2. The Powers of Religion; 2.1 A Double Mirror Construction; 2.1.1 Religio, Religion, Religions; 2.1.2 What Constitutes "Religious"?; 2.1.3 Gods, Priests and Rituals; 2.1.4 What Elements?; 2.1.5 What Form?

2.1.6 What Boundaries?2.1.7 Paradoxes; 2.1.8 A Major Aporia; 2.1.9 The Non-religious Heritage of Religion; 2.2 The Great Convergence; 2.2.1 A Formidable Discursive Device; 2.2.2 An Incomparable Power; 2.2.3 An Instrument of Conquest -- and Considerable Stakes; 2.2.4 A Conquering, Dominating and Narcissistic Anthropology; 3. Magic without Religion; 3.1 If Religion Does Not Exist ... ; 3.2 A Universal Framework and Model; 3.2.1 A Curious Inventory; 3.2.2 A Sui Generis Force; 3.2.3 Catholic Magisms; 3.2.4 A Living Universe; 3.2.5 A Return to Mauss; 3.3 Lands of Misfortune; 3.3.1 Suffering and Worry.

3.3.2 Explain, Avoid and Heal3.3.3 Man's "Small Worlds"; Conclusions; Bibliography; Index.

Includes bibliographical references (pages 183-197) and index.

In the history of Western culture, theology, and science, a strict dichotomy exists between religion and magic: religion as the intellectually and morally superior one - magic as the primitive, superstitious, demonic other. The present work aims to break with this tradition, and traces the origin of this dichotomy as well as its many purposes. Whose powers does it serve? Which interests and ideological stakes does it conceal? Moreover, the author proposes a new epistemological framework for the study of magisms as well as their "rehumanisation", and argues for a rehabilitation of their studies.

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