The aim of this paper is to reinterpret the so-called secularization theories and then to show the significance of continuous investigation for the question of "what is religion?" from the sociological viewpoint. The classical version of secularization theories implies a theoretical examination for the concept of religion with comparative analysis of religion in a conventional sense ("church-oriented religion") and in a non-conventional sense. However, these theories have an inadequate presupposition in which the concept of religion is treated as just an analytic instrument each sociologist can define before beginning a research project. In addition to this methodological issue, the worldwide "religious revival" after 1980s had sociologists recognize the "failure" of the secularization thesis, and unfortunately led to avoidance of a general theoretical approach to religion in the sociology of religion. Recent genealogical studies of the concept of religion criticize academic use of the concept of religion, but this criticism does not indicate the necessity to renounce it. Rather, the research program they require is a sociological study to examine the concept in its positional value within the global social order with a reflective perspective. This sociological critique of the concept of religion should make a unique contribution by examining not only social and historical restraints but also possible applications of the concept.

View full abstract

German sermon 86 is one of the most important sermons of Meister Eckhart. This sermon refers to Luke 10: 38-42. In this scene, Martha devotes herself to serve Christ while her younger sister Mary just sits down on the floor and listens to him. The traditional interpretation of this Biblical passge in Western Europe maintains that Martha and Mary represent "vita active" (active life) and "vita contemplative" (contemplative life) respectively. It also argues that contemplative life is superior to active life, and consequently Mary's way of life is better than Martha's. Eckhart, however, interprets vice versa. Most of the Eckhart researchers point out that his interpretation of Luke 10: 38-42 shows his originality. Inevitably, studies of Eckhart have been concentrated on Martha's perfection which Eckhart explains in his sermon, while sufficient attention is not given to Mary. However, Eckhart also argues Mary's perfection, which breaks through the traditional understanding of the Bible. In this research, I would like to clarify the image of Mary in one of Eckhart's most important sermons. From the results of this consideration, I would like to explore the ideal of religious life in German mysticism.

View full abstract

This paper considers the problem involving ideological issues in the trial of Marguerite Porete and her book Mirouer des Simples Ames. She was burned at the stake in Paris in 1310. It is noted that she was given this sentence after 15 articles from her book were condemned as heresy; however, only three are currently known. That is, the concepts of virtue, nature, and "intent upon God" are held in question in their respective articles. The problem of the concept of virtue is concerned with the understanding about the reversal of a mentoring relationship between the Virtue and the Soul over "licentia," and the concept concerning custom. Also, the concept of nature should be viewed from the perspective of "body" and "necessity." Thus it has been shown that those concepts are not connected with moral indulgence. Lastly, the concept of "intent upon God" is considered in the context of the concepts of "consolation" and "gifts," and the meaning of being "wholly intent upon God." Porete claims that the annihilated soul should not care for consolation and gifts, because she is wholly intent upon God. Poret's own understanding concerning those concepts will be demonstrated through the above examinations.

View full abstract

This paper examines how Emil Cioran (1911-1995) conceived of God in his nihilistic thought. Cioran, who was exiled from Romania to France and wrote aphorisms and essays in French, had certain ecstatic experiences which he regarded as religious. His ecstasies were, however, followed with melancholic affects, which discouraged his faith in God. Although Cioran continued to write about God on many occasions in his works and wished all his life to have faith, he was not able to avoid depression and felt emptiness in the world and being itself. Thus, he not only lamented his personal loss of God, but also expressed anger and hate for God himself. From a psychological point of view, it may be said that his concept of God was imbued by these depressive and negative feelings towards the divine. This paper analyzes the relationship of nothingness and God in Cioran's thought by examining his discourse concerning nothingness. That is, the question of how Cioran felt about God is addressed. The paper then proceeds to shed light on his view of God, which does not lie within the dualist framework of faith/non-faith and theism/atheism.

View full abstract