Notes on Defining and Studying Religion in the Human Sciences

Context and Aims of the Field

Prominent figure in North American study of religion, especially for undergraduate and graduate students in the United States and Canada.
In Canada (e.g., University of Calgary), the field is presented as being adequately bound to the Charter of Rights, distinguishing religion studies from theology.
Distinction made early between religion and theology; focus of this course is on religion as a social-science-like study within a public university setting.
Emphasis on a public-university, diverse-tuition perspective (i.e., inclusive of a broad student body and multiple religious/secular viewpoints).

Defining Religion for the Human Sciences in a Public University

First objective: arrive at a definition of religion that fits the parameters of the human sciences and is appropriate for a public university setting.
Intention to avoid sectarian definitions (e.g., specific Catholic, Hindu, Buddhist, or Islamic definitions).
A handout will be provided with $50$ definitions of religion spanning the 19th to 21st centuries, across disciplines such as sociology, psychology, history, and other fields, to illustrate the diversity of definitions.
The desired definition is described as a “causeless” definition (i.e., not tied to a particular tradition) that can operate across a diverse constituency of students and scholars.

Descriptive Method and the Descriptive Process

After defining religion, the course proceeds to description: describing phenomena as they occur in different geographical regions.
Description is done both emically (within a tradition) and etically (outside the tradition).
Description can be complex, especially when studying practices in distant or unfamiliar contexts (e.g., West Asia, offerings to a mother goddess and the ritual slaughter of goats).
To describe across traditions, a term or comparative category is needed to bridge differences across languages and cultures.
Example: using the term “sacrifice” as a comparative category to describe similar phenomena across cultures; exploring what counts as sacrifice and how it is defined historically.
Observation of differences and similarities requires a shared framework or terminology, e.g., answering: Which term should be used to describe these practices? Is there a Latin-based term like “sacrifice” that is not present in Hebrew or Sinaitic (as noted in the transcript)?
The process involves both similarities and differences, leading to meaningful comparison.

Comparison and Classification as Foundational Human Intellectual Activity

Comparison is presented as a fundamental characteristic of human intelligence and scholarly activity.
Through comparison, scholars move toward classification, organizing diverse phenomena into coherent categories.
This comparative method underpins the empirical study of religion in the human sciences (as distinct from natural sciences).
The methodological emphasis is on observing human behavior, speech, and practices through descriptions and comparisons rather than experimenting on nonhuman subjects.

Redescription and Rectification in Knowledge Growth

Redescription: restating or reframing descriptions to improve understanding.
Rectification: restoring or reordering knowledge to correct previous defects, imperfections, or errors.
The practice of redescription and rectification is a core methodological feature of the academic study of religion within the human sciences and can be applied beyond this field.
This approach is already discussed in the wider scholarly community; e.g., reference to McCutcheon in the United States advocating the method for employment and administrative purposes, though this particular momentum is noted as not being present in Canada.

The Insider/Outsider Problem in the Study of Religion

A central, tricky problem: insider (within the tradition) versus outsider (external, supposedly objective) perspectives.
Questions include: Can a Taoist priest teach Judaism? Can a Zen Buddhist master teach Catholicism? Can a Taoist preacher teach prophecy? Does a professor need to sign an oath to a particular religious authority to teach in a religiously diverse institution?
The academic ideal in a diverse, tuition-paying university is to balance insider and outsider perspectives while respecting freedom of religion and freedom of expression.
Practical setting: University of Calgary (Canada) and the Canadian context where freedom of religion and expression are protected; the institution includes Christians, Jews, Buddhists, Hindus, Taoists, atheists, agnostics, and others.
The outcome is a willingness to define religion in a way that accommodates diverse beliefs and practices without privileging any one tradition.

Religion vs. Theology; Public University Constraints

Reaffirmation of the distinction between religion (the field of study) and theology (often a faith-based or doctrinal discipline).
The course operates within the social sciences umbrella, focusing on empirical descriptions and interpretations of religious phenomena rather than doctrinal commitments.
The public-university environment imposes constraints that shape methodological choices, including respect for Charter rights and inclusive pedagogy.

Empirical vs. Humanistic Emphasis: What Counts as Evidence

The study centers on human language, behavior, and social practices; researchers conduct interviews and observations with humans, not nonhuman subjects.
The lecturer notes the impracticality or impossibility of direct interviews with a nonhuman entity (e.g., a sacrifice entailed item) and explains the reliance on human speech and social descriptions.
The course treats empirical data as statements made by humans about religious practices, beliefs, and institutions.

Real-World Relevance, Ethics, and Practical Implications

The approach aligns with constitutional rights (freedom of religion and expression) and the societal commitment to diversity.
The insider/outsider problem has ethical implications for inclusivity, fairness, and avoiding coercive dominance of any single tradition.
The course emphasizes how methodological choices affect understanding, policy, and potentially employment approaches in the broader field (as illustrated by the mention of McCutcheon’s advocacy).

Practical Roadmap for the Course

After establishing a workable definition of religion for the human sciences in a public university, the course will proceed to the concrete definition in the next class.
The course outline situates these discussions within the handout’s 50 definitions and the broader tradition of cross-disciplinary definitions.
Students are encouraged to review the material in preparation for the next class, which will focus on defining religion in more detail.

Key Terms and Concepts (Glossary)

Emic: description from within a culture or tradition.
Etic: description from outside a culture or tradition.
Insider/Outsider Problem: tension between tradition-bound perspectives and supposedly objective external perspectives.
Description: the process of observing and articulating phenomena in a way that can be compared across contexts.
Redescription: restating descriptions to improve understanding.
Rectification: correction or improvement of prior errors or deficiencies in knowledge.
Comparative Category: a shared term used to compare phenomena across cultures (e.g., "sacrifice").
Classification: organizing observed phenomena into categories based on similarities and differences.
Causeless Definition: a broad, nonsectarian definition that does not privilege any particular religious tradition.
50 Definitions Handout: a collection of fifty definitions of religion from various disciplines and time periods (19th–21st centuries).

Next Class and Preparation

The next class will tackle the core issue of defining religion within the public university framework.
Students should review the current notes and the 50-definition handout to prepare for a more precise, inclusive definition.
Be ready to discuss how insider/outsider perspectives might be reconciled in classroom practice and how this affects research outcomes.