Trained in analytic philosophy and the natural sciences, I have expanded my range of competences to take in intellectual history, with special attention to the social and cultural history of the study of religions. I have done pioneering work on the Durkheim School, the study of sacrifice and myth. My most recent work brings to bear the theoretical insights of Louis Dumont, Claude Lévi-Strauss, Emile Durkheim, Marcel Mauss, Charles Taylor and Ninian Smart on such contemporary issues of concern as terrorism, religious liberty and the hegemony of market models of human religious behavior. Phone: 808 640-4869 Address: 3463 Meier Street Los Angeles,CA. 90066
ABSTRACT In The Elementary Forms of the Religious Life, and in ‘On the Definition of Religious Ph... more ABSTRACT In The Elementary Forms of the Religious Life, and in ‘On the Definition of Religious Phenomena,' Durkheim famously asserted both that Buddhism was a ‘religion' and an ‘atheistic' one at that. Why he did so is a problem long-considered settled. Of two possible answers, one is commonplace, while the other is uncommon and consequential. I shall attempt to explicate Durkheim's uncommon and far- reaching, but overlooked, reasons for declaring atheistic Buddhism a ‘religion.' This essay concurs with Martin Southwold that Durkheim believed – wrongly – that religion was ‘monothetic' class, when, in fact, it was ‘polythetic.' In order to admit Buddhism as a ‘religion,' Durkheim discovered that he had to apply different criteria for defining Buddhism as ‘religion’ than to theistic religions. Buddhism did not radiate dynamogenic force or induce a sense of existential dependence. Buddhism was a religion because it was an agent in making a meaningful life.
The publication in 1974 of Steven Lukes's Emile Durkheim: His Life and Work, brought a new Du... more The publication in 1974 of Steven Lukes's Emile Durkheim: His Life and Work, brought a new Durkheim into focus. A new generation of historical reappraisal and study was initiated into the life and works of Durkheim, the benefits of which are only now, a quarter of a century later, being reaped. Here, Durkheim is located within the context of his real life and times and not tailored to fit the needs of theorizing in the social sciences, in fields such as quantitative sociology, or in the dogmas of mainstream ideologies, such as with bourgeois individualism. This chapter discusses how this “new” Durkheim can be taught in religious studies.
Structural anthropology puzzles even the most persistent reader. Despite Levi-Strauss’s regular e... more Structural anthropology puzzles even the most persistent reader. Despite Levi-Strauss’s regular explications, fundamental questions remain unanswered. In response, an exegetical industry has grown up around Levi-Strauss, partly to aid the clarification of obscure areas in his thought, partly to situate structural anthropology within a familiar context. This chapter is concerned with the scientific status of structural anthropology, especially as such a question bears on the issue of falsifiability: are structural claims falsifiable? And in what way?
Authors appreciate being reviewed, perhaps even as much as being reviewed favourably. In this spi... more Authors appreciate being reviewed, perhaps even as much as being reviewed favourably. In this spirit, let me begin by complimenting my reviewers, Lome Dawson and Thomas Ryba, as well as thanking the editors of Method and Theory in the Study of Religion, Ann Baranowski and John Morgan, for their attention to my book. Writing and publishing ought to be devoted to enhancing the life of our educational mission, and thus stimulating the growth of our civilization. This mission is served as much by judicious publication as it is by thoughtful criticism. In that sense, Dawson and Ryba have done their jobs; my task and privilege now is to respond in kind.
... I say `part' because even as Eliade enhances the beatific meaning of some things, he... more ... I say `part' because even as Eliade enhances the beatific meaning of some things, he almost totally effaces the political meaning of others . Romantic affairs glow bright with radiant significance ; political affairs recede into the shadows . ... Love and Anarchy in Romania 395 ...
... Page 5. D URKHEIM AND THE JEWS OF FR EWS OF TRANCE Ivan Strenski THE UNIVERSITY OF CHICAGO PR... more ... Page 5. D URKHEIM AND THE JEWS OF FR EWS OF TRANCE Ivan Strenski THE UNIVERSITY OF CHICAGO PRESS CHICAGO & LONDON Page 6. IVAN STRENSKI is the Holstein Family Community Professor of Reli-gious Studies at the University of California, Riverside. ...
ABSTRACT In The Elementary Forms of the Religious Life, and in ‘On the Definition of Religious Ph... more ABSTRACT In The Elementary Forms of the Religious Life, and in ‘On the Definition of Religious Phenomena,' Durkheim famously asserted both that Buddhism was a ‘religion' and an ‘atheistic' one at that. Why he did so is a problem long-considered settled. Of two possible answers, one is commonplace, while the other is uncommon and consequential. I shall attempt to explicate Durkheim's uncommon and far- reaching, but overlooked, reasons for declaring atheistic Buddhism a ‘religion.' This essay concurs with Martin Southwold that Durkheim believed – wrongly – that religion was ‘monothetic' class, when, in fact, it was ‘polythetic.' In order to admit Buddhism as a ‘religion,' Durkheim discovered that he had to apply different criteria for defining Buddhism as ‘religion’ than to theistic religions. Buddhism did not radiate dynamogenic force or induce a sense of existential dependence. Buddhism was a religion because it was an agent in making a meaningful life.
The publication in 1974 of Steven Lukes's Emile Durkheim: His Life and Work, brought a new Du... more The publication in 1974 of Steven Lukes's Emile Durkheim: His Life and Work, brought a new Durkheim into focus. A new generation of historical reappraisal and study was initiated into the life and works of Durkheim, the benefits of which are only now, a quarter of a century later, being reaped. Here, Durkheim is located within the context of his real life and times and not tailored to fit the needs of theorizing in the social sciences, in fields such as quantitative sociology, or in the dogmas of mainstream ideologies, such as with bourgeois individualism. This chapter discusses how this “new” Durkheim can be taught in religious studies.
Structural anthropology puzzles even the most persistent reader. Despite Levi-Strauss’s regular e... more Structural anthropology puzzles even the most persistent reader. Despite Levi-Strauss’s regular explications, fundamental questions remain unanswered. In response, an exegetical industry has grown up around Levi-Strauss, partly to aid the clarification of obscure areas in his thought, partly to situate structural anthropology within a familiar context. This chapter is concerned with the scientific status of structural anthropology, especially as such a question bears on the issue of falsifiability: are structural claims falsifiable? And in what way?
Authors appreciate being reviewed, perhaps even as much as being reviewed favourably. In this spi... more Authors appreciate being reviewed, perhaps even as much as being reviewed favourably. In this spirit, let me begin by complimenting my reviewers, Lome Dawson and Thomas Ryba, as well as thanking the editors of Method and Theory in the Study of Religion, Ann Baranowski and John Morgan, for their attention to my book. Writing and publishing ought to be devoted to enhancing the life of our educational mission, and thus stimulating the growth of our civilization. This mission is served as much by judicious publication as it is by thoughtful criticism. In that sense, Dawson and Ryba have done their jobs; my task and privilege now is to respond in kind.
... I say `part' because even as Eliade enhances the beatific meaning of some things, he... more ... I say `part' because even as Eliade enhances the beatific meaning of some things, he almost totally effaces the political meaning of others . Romantic affairs glow bright with radiant significance ; political affairs recede into the shadows . ... Love and Anarchy in Romania 395 ...
... Page 5. D URKHEIM AND THE JEWS OF FR EWS OF TRANCE Ivan Strenski THE UNIVERSITY OF CHICAGO PR... more ... Page 5. D URKHEIM AND THE JEWS OF FR EWS OF TRANCE Ivan Strenski THE UNIVERSITY OF CHICAGO PRESS CHICAGO & LONDON Page 6. IVAN STRENSKI is the Holstein Family Community Professor of Reli-gious Studies at the University of California, Riverside. ...
Adaptation of Shakespeare's "Julius Caesar" in the manner of Voltaire. How Shakespeare MIGHT have... more Adaptation of Shakespeare's "Julius Caesar" in the manner of Voltaire. How Shakespeare MIGHT have written the play, had he not been intimidated by Tudor despotism. Here Brutus is a real "Brutus."
President-elect and his future AG were agreed. So many clean shots on the final day of what had a... more President-elect and his future AG were agreed. So many clean shots on the final day of what had already been a hunt staggering under the weight of the prime trophies it had bagged! Amazing. So, as President-elect Donald J. Trump, Jr. and brother, Eric, waited for their driver, Joshua, to load the Land Rover with their latest kills for the bumpy ride to the airport, they beamed with evident satisfaction. "I'd even rate this hunt a cut or two above our election victory last month," future-AG, Eric Trump, chuckled.
Dramatic comedy suitable for Zoom productions. Actual restaurant reviews of fictitious Los Angele... more Dramatic comedy suitable for Zoom productions. Actual restaurant reviews of fictitious Los Angeles area restaurant
From Curiosity and Courage to Theorizing and Theory
Paper given to meeting of Mittelbau SGR-SSR meeting via Zoom Los Angeles/Bern
Thesis: Prefer theo... more Paper given to meeting of Mittelbau SGR-SSR meeting via Zoom Los Angeles/Bern Thesis: Prefer theorizing to theory in study of religion
Paper given at Bern U. SSSR Mittelbau conference, 26 May 21 via Zoom to Los Angeles.
Object: argu... more Paper given at Bern U. SSSR Mittelbau conference, 26 May 21 via Zoom to Los Angeles. Object: arguing for more theorizing and much, much less talk of "theory" in the Study of Religion. References to my “Why Durkheim Really Thought that Buddhism Was a ‘Religion’” and “On the Jesuit-Maronite Provenance of Lebanon’s Criminalization of Homosexuality”
Given at the University of Bern Mittelbau conference, via Zoom. Thesis: to encourage theorizing, ... more Given at the University of Bern Mittelbau conference, via Zoom. Thesis: to encourage theorizing, 26 May 2021 Paper refers to my "Why Durkheim Really Thought Buddhism Was a Religion (in Memoriam Massimo Rosati) and "The Jesuit-Maronite Provenance of Lebanon's Criminalization of Homosexuality"
Review article of Tom Holland's DOMINION as a 'high papal' reading of the history of Christianity... more Review article of Tom Holland's DOMINION as a 'high papal' reading of the history of Christianity in Europe
Buddhism in D's day was not widely considered a "religion" -- at least according to the definitio... more Buddhism in D's day was not widely considered a "religion" -- at least according to the definitions of "religion" current in D's day. So, why did D say it was, a fortiori, that it was atheistic as well? But having done so, D stumbles into a 2nd definition of religion, closer to Buddhist/Hindu "dharma" than dependence on a source of dynamic power
1. A History of Asymmetry Generally speaking, religion bears the stamp of patriarchy-the belief i... more 1. A History of Asymmetry Generally speaking, religion bears the stamp of patriarchy-the belief in male superiority and their right to dominance over women. Popes, cardinals, gurus, sadhus, druids, buddhas, patriarchs, abbots, lamas, bishops, mullahs, imams, khalifs, ayatollahs, and so on. All men. Even God is more often "father," whether as head of the Trinity or as the High God of the Indian tradition, Dyaus-Pitr. Muslims insist on 'covering' women, but never their men. Why? Orthodox Jewish men thank God each day that they were not born women. In the Orthodox synagogue, men occupy the main precinct, but women hide in the gallery. Christian women need to be purified-"churched"-after childbirth; Orthodox Jewish women need to be purified in the mikva bath. Paul sternly warned women to be silent in the churches. Buddha must always be male. Homosexuality is condemned as an unnatural "abomination," when it has been, respectively, long-lived and victimless. This discussion will explore critical reactions to such asymmetrical beliefs about men and women, straight and gay, primarily by leading women scholars in the study of religion. Concentrating on women scholars is primarily dictated by the historical fact of women having been most disadvantaged by the lopsided frequency of patriarchy in religion. For men, patriarchy is typically assumed to be "natural," simply the way things are and always have been. Men, therefore, have little to explain. Women, on the other hand, have had to explain why things are not, or ought not be, what they seem to be. Women are more acutely aware of these asymmetries because they are its victims. A sense of moral outrage, accordingly, incentivizes women to criticism of the cultural and historical contingencies that make them "inferiors" according to a patriarchy that denies them justice. Part of the meaning of being "feminist" author is the acceptance of the commission to tell the truth about patriarchy by telling the truth about women. Scholarship in the area of sex and religion, therefore, takes much of its rise from feminist criticism of the ideology of natural inevitability upon which patriarchy in religion rests. This historical asymmetry, in turn, explains why women dominate the production literature we are going to discuss in this chapter. Women simply have a great deal more at stake in exposing the "fake news" of the patriarchal natural right to dominate in religion.
Review article submitted for publication in TERRORISM AND POLITICAL VIOLENCE covering Benkin's _W... more Review article submitted for publication in TERRORISM AND POLITICAL VIOLENCE covering Benkin's _What Is Moderate Islam?_ (2017) and Churchill's _Women in the Crossfire: Understanding and Ending Honor Killing (2018)
"Aquinas, Sodomy and the Murder of Jamal Khashoggi" explores the parallels between the moral reas... more "Aquinas, Sodomy and the Murder of Jamal Khashoggi" explores the parallels between the moral reasoning of Thomas Aquinas and Wahhabi thinkers, especially in relation to the ethics of suffering over against adherence to formal ethical principles.
Strenski reply to Alessandro Testa's review of UNDERSTANDING THEORIES OF RELIGION. To appear 2109... more Strenski reply to Alessandro Testa's review of UNDERSTANDING THEORIES OF RELIGION. To appear 2109 in Studi e Materiali di Storia delle Religioni
In the Summa Theologica (II, 2, Question 154, Article 12), Thomas Aquinas’ argues that homosexual... more In the Summa Theologica (II, 2, Question 154, Article 12), Thomas Aquinas’ argues that homosexual relations -- “the unnatural vice” – constitute transgression exceeding that of “adultery, seduction and rape.” Thomas, in effect, argues that sins against charity such as rape, sins that eventuate in significant human suffering and indignity, rank below the far weightier sins against an impassive “nature” -- specifically, here, the so-called “unnatural vice” of homoerotic relations. I argue that because of his commitment to this rank order of moral value, that Aquinas’ arguments in Article 12 raise serious doubts about the Christian character of his moral reasoning about homosexual relations. Incidentally, my exposure of the formalistic character of Aquinas’ moral theology corresponds to contemporary Muslim critiques of Wahhabi ethical formalism. Both Muslim critics of Wahhabi ethics and I argue that adherence to formal obligation to the deity effectively conflicts with an ethic prioritizing charitable behavior or the imperative of compassion for human suffering.
of Durkheim's The Elementary Forms of the Religious Life As the title of Durkheim's great work fl... more of Durkheim's The Elementary Forms of the Religious Life As the title of Durkheim's great work flatly indicates, The Elementary Forms of the Religious Life (EFRL, hereafter), deals with what is 'elemental' or 'essential' to religion. Contrary to most misconceptions of Durkheimian thought, this endeavor relies as much on historical and empirical methods of inquiry as it does on Durkheim's constructive theorizing – even if Durkheim might not have been aware of the conflicts between his announced scientific aims and his actual creative method and practice. As such, EFRL remains a model of actual constructive theorizing in the human sciences for its embodiment of the epistemological dilemmas any critical study in the human sciences will encounter. This is to say that although Durkheim makes out as if religion is part of the given, natural, empirical furniture of the universe, he actually sets out to replace it with a constructed conception of religion. In this, Durkheim's tactics show how he begs the question of what religion is in launching his new construction. The conventional notion of religion turns out, by these tactics, to be revealed as a special case of the new construct. Specifically, the standard theistic definition of religion as a belief in superhuman beings is said to be only a special case of Durkheim's view that religion is the administration of the sacred – a definition that includes both religion in its theistic sense with atheistic religions like Buddhism. Without revealing this tactic, Durkheim effectively shifts the ground under the definition of religion.
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Thesis: Prefer theorizing to theory in study of religion
Object: arguing for more theorizing and much, much less talk of "theory" in the Study of Religion.
References to my “Why Durkheim Really Thought that Buddhism Was a ‘Religion’” and “On the Jesuit-Maronite Provenance of Lebanon’s Criminalization of Homosexuality”
Paper refers to my "Why Durkheim Really Thought Buddhism Was a Religion (in Memoriam Massimo Rosati) and "The Jesuit-Maronite Provenance of Lebanon's Criminalization of Homosexuality"
NB This version was revised to take greater account of the Muslim factors that may have been at play as well