religion of the world, writing assignment help

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We are now beginning to get into the nitty gritty of Smart’s methodological and theoretical survey of religions (or traditions) of the world through what he calls “worldview analysis.” It should be obvious from the start that Smart breaks down the world into “blocs” that are distinct according to geography and ideology. On page 44, he begins to discuss the importance of nationalism and from there he goes into a bit of history. Notice how his vantage point of history skews in the direction of history as told by Western Euro-Americans. This is perhaps unavoidable considering Smart’s schooling, but never the less, what kind of influence does this have on how he fashions his methodology of comparison?

On page 51, Smart brings up a notion I want us all to familiarize ourselves with, that of “cosmos” and “cosmology.” What do these terms reference and how are such ideas, or terms useful?

The next chapter begins to discuss the first dimension of worldview analysis, the dimension of the “experiential.” Pay particular attention to the notion of “shamanism” on page 64. In our readings on traditions I have included a reading by Alice Kehoe that contests what Smart writes here about shamanism, mainly by showing how the scholar, Mircea Eliade, contorted the term shamanism to create his own theory of religion, in which shamanism was a sort of primordial religion. I only mention this to suggest that we need to be critical about what we are reading and not be too accepting until we know for sure what the facts are, or if such knowledge may even be available. Further, if something you read does not seem quite correct, chances are there is something there that needs further investigation. This point is important not for just our class, but in any class you enter at any college or university. Never be afraid to question scholastic giants, famous authors, or even your college instructors and professors. If they are interested in accuracy they explain their reasons for thinking the way they do, but they will also respect your thinking and they will re-examine what they have already studied.

In the chapter on the experiential dimension of religion, what is the “numinous” and who coined the term? Does it matter who coined the term? Does Smart seem to be fixating his analysis on any particular religions so far? What might be the reasons for this concentration, if you indeed perceive any fixation? On pages 70-72, Smart’s alluding to the relation of the “numinous” to Christianity, anti-Semitism, and the Nazi regime are all very interesting, but what actually counts for evidence in any of it is unclear. It does lead Smart to inquire as to whether any truth claims can be made by looking at religious experience and the strengths and weaknesses of looking at religion as solely an experience. What are some of the strengths and weaknesses of investigating religious experience (pages 72-73) according to Smart? What do you think?

The next chapter, in the second reading, focuses on the mythic dimension. Smart begins by comparing and contrasting the notions of history and fiction with the notion of “mythos.” Typically, religious studies scholars will confine the definition of myth as being concerned with origins and the primordial, while legends and folklore, or cultural narratives concern all the other stories we have become accustomed to calling myth in normal everyday conversations. Smart, however, broadens the idea of myth to incorporate a much larger corpus of writing and storytelling. In the end, what is myth for Smart, why is it important, and what can be understood about a people by looking at their myths?

The last chapter this week explores the dimension of doctrines. Smart focuses mainly on the role of ethics in religions and ideologies. Here he is quite astute in demonstrating that doctrines are not rigid and static viewpoints (pages 95-96). This is not how we normally think of doctrines and dogma, right? These are usually considered to be hard and fast ideas that are not to be questioned or easily challenged, right? Not so, claims Smart. What is his reasoning behind the notion of looseness of doctrine? Do you agree or disagree with his position? Can you think of any examples of how Smart might be correct, or incorrect?

Once again you do not have to directly answer all of the questions posted here, but I want to be able to see that you have read all the chapters that were assigned and that you are thinking about the questions I have raised. As always you are welcome and encouraged to write about whatever you find most interesting in the readings. Thank you all for your hard work, a compiling of the above questions are listed below:

Notice how Smart’s vantage point of history skews in the direction of history as told by Western Euro-Americans. This is perhaps unavoidable considering Smart’s schooling, but never-the-less, what kind of influence does this have on how he fashions his methodology of comparison?

On page 51, Smart brings up a notion I want us all to familiarize ourselves with, that of “cosmos” and “cosmology.” What do these terms reference and how are such ideas, or terms useful?

In the chapter on the experiential dimension of religion, what is the “numinous” and who coined the term? Does it matter who coined the term? Does Smart seem to be fixating his analysis on any particular religions so far? What might be the reasons for this concentration, if any that you see?

What are some of the strengths and weaknesses of investigating religious experience (pages 72-73) according to Smart? What do you think?

In the end, what is myth for Smart, why is it important, and what can be understood about a people by looking at their myths?

What is Smart’s reasoning behind the notion of looseness of doctrine? Do you agree or disagree with his position? Can you think of any examples of how Smart might be correct, or incorrect?

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Explanation & Answer

Hello, I have completed your assignment. I have herewith attached an outline and the answer to the question. In case you have any questions or need me to make adjustments, I will be ready.

Essay Outline

Religions of the World
Nationalism


The importance of the historical perspective in understanding nationalism

Cosmos and Cosmology


Definition



Significance

Shamanism
Numinous and Religious Experiences


Understanding the concept of numinous



The strengths and weaknesses of investigating religious experiences

The concept of Myth
The dimensions of doctrine
References


Running head: RELIGION OF THE WORLD

Religion of the World
Student’s Name
Institutional Affiliation

1

RELIGION OF THE WORLD

2

Religions of the World
Nationalism
Smart uses a theoretical survey and historical approach to study world religions. Through
a worldview analysis, he breaks down the world into blocs according to geography and ideology.
In talking about the importance of nationalism, he takes the historical approach. Smart tries to
make the reader understand the idea of nationalism, its origin, and effects of tradition and
religion in different parts of the world.
Nationalism started before the French Revolution. It is the idea that everyone should have
his own state. Nationalism entails having a national flag, national anthem, circumstance
surrounding state events, and weapons acting as symbols of great machismo. Clot...


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