By Hans G. Kippenberg, Yme B. Kuiper, Andy F. Sanders
Sinceits founding by means of Jacques Waardenburg in 1971, faith and cause has been a number one discussion board for contributions on theories, theoretical concerns and agendas concerning the phenomenon and the research of faith. subject matters contain (among others) class formation, comparability, ethnophilosophy, hermeneutics, method, fantasy, phenomenology, philosophy of technology, clinical atheism, structuralism, and theories of faith. now and then the sequence publishes volumes that map the state-of-the-art and the background of the self-discipline.
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Extra info for Concepts of person in religion and thought
De 1951 De Persoon. Historisch-systematisch onderzoek naar de betekenis van het persoonssymbool, Van Gorcum, Assen. 16 21:37 A FEW CRITICAL REMARKS ON THE CONCEPT OF PERSON Jasper J. Oosten A great number of articles concerning the concept 'person' have been gathered in the present publication, which deals with different aspects of this concept and the way in which it manifests itself in various cultures. To arrange this somewhat systematically a philosophical treatment is desirable. This can be found in Hubbeling's survey of the various interpretations and problems concerning the concept of person in Western philosophy.
1988 Enough Profundities Already. A Reconstruction of Geertz's Interpretive Anthropology, Utrecht. Bateson, G. - M. Mead 1942 Balinese Character. A Photographic Analysis, New York. Bax, M. 1987 'Religious Regimes and State Formation: Towards a Research Perspective', in: Anthropological Quarterly 60, 111. K. 1980 Continuities in Psychological Anthropology. A Historical Introduction, San Francisco. Boon, J A . 1982 Other Tribes, Other Scribes. Symbolic Anthropology in the Comparative Study of Cultures, Histories, Religions, and Texts, Cambridge.
B. Kuiper reduction of culture (or religion) to social structure, political ideology, economic systems and the like. According to Geertz, anthropology (and especially the anthropology of religion) needs models for analysing symbolic action. Today, twenty years later, Geertz's reflections seem to have been prophetic. In my view, his plea for a symbolic, interpretive approach in the anthropology of religion, has turned out to be self-fulfilling (Ortner: 1984; Boon: 1982). There are few students of present-day anthropology who are not acquainted with the essay, 'Religion as a Cultural System'.