Religion in the National Agenda: What We Mean by Religious, Spiritual, Secular

Notes

205 Notes Chapter 1 1 PaulC.Vitz,ReligionandTraditionalValuesinPublicSchoolTextbooks:An Empirical Study (Washington: Department of education, Government Printing office, July 15, 1985). 2 “Defining a Religion,” Gainesville Sun (June 16, 2001), D8. 3 Wade Clark Roof, SpiritualMarketplace:BabyBoomersandtheRemaking of American Religion (Princeton: Princeton University Press, 1999), 35, 44, 81. See also Robert C. Fuller, Spiritual, But Not Religious (New York: oxford University Press, 2001), 5. 4 Roof, Spiritual Marketplace, 34. 5 RobertWuthnow, CreativeSpirituality (Berkeley:UniversityofCalifornia Press, 2001), 7. 6 Brian J. Zinnbauer, Kenneth I. Pargament, et al., “Religion and Spirituality: Unfuzzying the Fuzzy,” Journal for the Scientific Study of Religion 36 (1997): 549–64. See also Penny Long Marler and C. Kirk hadaway, “‘Being Religious’ or ‘Being Spiritual’ in America: A ZeroSum Proposition?” Journal for the Scientific Study of Religion 41 (2002): 289–300, and Wade Clark Roof, AGenerationofSeekers (San Francisco: harper, 1993), 76. 7 Peter Van Ness, Spirituality, Diversion and Decadence (Albany: State University of New York Press, 1992), 13. 206 || notes to PP. 7–15 8 Steve Bruce, “Secularization and the Impotence of Individualized Religion,” in Hedgehog Review 8 (2006): 43. 9 Stephen L. Carter, God’s Name in Vain: The Wrongs and Rights of Religion in Politics (New York: Basic Books, 2000), 19. 10 RichardRorty,“ReligionasConversationStopper,” CommonKnowledge 3 (1994): 2. 11 Quoted in Richard John Neuhaus, “When Tolerance is Trump,” First Things (February 2001), 65. 12 Marsha Mercer, quoting Senator Joseph Lieberman, Gainesville Sun (March 6, 2001), 13A. 13 “how China Beat Down Falun Gong,” Time (July 2, 2001), 32–35. 14 C. John Sommerville, The News Revolution in England: Cultural Dynamics of Daily Information (New York: oxford University Press, 1996), 10, 135–45; and, in a more popular vein, C. John Sommerville, How the News Makes Us Dumb; The Death of Wisdom in an Information Society (Downers Grove, Ill.: InterVarsity, 1999), 45–54, 131–39. 15 Carter, God’s Name in Vain, 70. This is despite the fact that left-voting black churches are notorious for ignoring the stipulated restrictions. 16 The quotes appear in “Bill Clinton and the American Character,” First Things (June/July 1999), 72. 17 Thomas Nagel, The Last Word (New York: oxford University Press, 1997), 130. 18 See the various essays in Jan G. Platvoet and Arie L. Molendijk, eds., The Pragmatics of Defining Religion: Contexts, Concepts and Contests (Leiden: Brill, 1999). 19 There are other terms for this nominal definition by linguistic difference . Wittgenstein called it “definition in use.” “Definition,” in Cambridge Dictionary of Philosophy, ed. Robert Audi, 2nd ed. (Cambridge: Cambridge University Press, 1999), 214. Logicians have termed it nominal definition by synthesis (i.e., by relating words to their surroundings, rather than by analysis, finding their constituent elements). See Richard Robinson, Definition (oxford: Clarendon, 1950), 98. 20 S. N. Balagangadhara, “The Heathen in His Blindness”: Asia, the West and the Dynamic of Religion (Leiden: Brill, 1994), 29. 21 David A. Pailin, Attitudes to Other Religions; Comparative Religion in Seventeenth- and Eighteenth-Century England (Manchester: Manchester University Press, 1984), 34, 53, 137–40, 160, 236–39, 245–51. 22 Pailin, Attitudes, 59. notes to PP. 15–20 || 207 23 Philip C. Almond, The British Discovery of Buddhism (Cambridge: Cambridge University Press, 1988), 10–13, emphasis in original. 24 Almond, British Discovery, 14, 138–40. See also Thomas A. Tweed, The American Encounter with Buddhism, 1844–1912 (Bloomington: Indiana University Press, 1992); and Gustaaf houtman, “how a Foreigner Invented ‘Buddhendom’,” Journal of the Anthropological Society of Oxford 21 (1990): 113–28. 25 heinrichvonStietencron,“hinduism:ontheProperUseofaDeceptive Term,” in Hinduism Reconsidered, ed. Günther-Dietz Sontheimer and hermann Kulke (New Delhi: Manohar, 1997), 33, 40, 46. See also “Articles and Response on ‘Who Speaks for hinduism?’” Journal of the American Academy of Religion 68 (2000): 705–835. I am indebted to conversations with Vasudha Narayanan and Gene Thursby in this area. See the more general discussion in Richard King, Orientalism and Religion (London: Routledge, 1999). 26 Marc Galanter, Law and Society in Modern India (oxford: oxford University Press, 1989), 237–58. See also Robert D. Baird, Religion and Law in Independent India (Delhi: Monohar, 1993), 41–58. 27 Lionel M. Jensen, Manufacturing “Confucianism”: Chinese and Western Imaginings in the Making of a Tradition (Durham, N.C.: Duke University Press, 1995). 28 Wilfred Cantwell Smith, The Meaning and End of Religion (New York: Macmillan, 1962), 69. 29 Balagangadhara, “The Heathen in His Blindness,” 18. 30 W. C. Smith, Meaning and End of Religion...