LEADER 03474nam 22006611 450 001 9910826880603321 005 20230126210827.0 010 $a0-231-53549-X 024 7 $a10.7312/robe14752 035 $a(CKB)2670000000410742 035 $a(EBL)1321643 035 $a(OCoLC)858358282 035 $a(SSID)ssj0000983096 035 $a(PQKBManifestationID)11632768 035 $a(PQKBTitleCode)TC0000983096 035 $a(PQKBWorkID)10987265 035 $a(PQKB)10070276 035 $a(StDuBDS)EDZ0000605321 035 $a(MiAaPQ)EBC1321643 035 $a(DE-B1597)459266 035 $a(OCoLC)979575073 035 $a(DE-B1597)9780231535496 035 $a(Au-PeEL)EBL1321643 035 $a(CaPaEBR)ebr10765671 035 $a(CaONFJC)MIL562294 035 $a(EXLCZ)992670000000410742 100 $a20121126h20132013 uy 0 101 0 $aeng 135 $aurcnu|||||||| 181 $ctxt 182 $cc 183 $acr 200 10$aEncountering religion $eresponsibility and criticism after secularism /$fTyler Roberts 210 1$aNew York :$cColumbia University Press,$d[2013] 210 4$dİ2013 210 4$dİ2013 215 $a1 online resource (317 p.) 225 0 $aInsurrections: Critical Studies in Religion, Politics, and Culture 225 0$aInsurrections 300 $aDescription based upon print version of record. 311 $a0-231-14752-X 320 $aIncludes bibliographical references and index. 327 $aReligion and incongruity -- Placing religion -- Encountering the human -- Encountering theology -- Religion and responsibility -- On psychotheology -- Criticism as conduct of gratitude. 330 $aTyler Roberts encourages scholars to abandon rigid conceptual oppositions between "secular" and "religious" to better understand how human beings actively and thoughtfully engage with their worlds and make meaning. The artificial distinction between a self-conscious and critical "academic study of religion" and an ideological and authoritarian "religion," he argues, only obscures the phenomenon. Instead, Roberts calls on intellectuals to approach the field as a site of "encounter" and "response," illuminating the agency, creativity, and critical awareness of religious actors. To respond to religion is to ask what religious behaviors and representations mean to us in our individual worlds, and scholars must confront questions of possibility and becoming that arise from testing their beliefs, imperatives, and practices. Roberts refers to the work of Hent de Vries, Eric Santner, and Stanley Cavell, each of whom exemplifies encounter and response in their writings as they traverse philosophy and religion to expose secular thinking to religious thought and practice. This approach highlights the resources religious discourse can offer to a fundamental reorientation of critical thought. In humanistic criticism after secularism, the lines separating the creative, the pious, and the critical themselves become the subject of question and experimentation. 410 0$aInsurrections. 606 $aReligion$xPhilosophy 606 $aSocial sciences 615 0$aReligion$xPhilosophy. 615 0$aSocial sciences. 676 $a200.7 700 $aRoberts$b Tyler T.$f1960-$01093818 801 0$bMiAaPQ 801 1$bMiAaPQ 801 2$bMiAaPQ 906 $aBOOK 912 $a9910826880603321 996 $aEncountering religion$94077649 997 $aUNINA