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Moore. I then intended to use this material to rethink secularism, particularly the normative constraints that ground the separation of church and state. It is this division that is the ultimate focus of this paper. Some see that this division is of secondary importance to a more fundamental issue, captured under the Weberian term 'disenchantment of nature.' To an extent I agree with them but through a consideration of Hegel's early theory of spirit my aim is to show that prior to any disenchantment of nature that there exists a problematic conceptual or perhaps an attitudinal relation to self and world and that this is a pre-condition of such disenchantment. At the practical level this problematic relation of self and world manifests in institutional division and at a theoretical level the same relation manifests as disenchantment. So, before we can begin to see the world as the realm of law, 2 devoid of meaning and disenchanted, we have to adopt a certain reactive attitude to it. This attitudinal relation is one that I think is based in a fundamental fracture, a form of self-alienation, whereby the self is held to be something alien to nature yet imprisoned within the natural. This fundamental fracture then manifests in human institutional and intellectual life as seemingly irreconcilable oppositions (Appendix 1.)","grobid_abstract_attachment_id":"41619742"},"document_type":"paper","pre_hit_view_count_baseline":null,"quality":"high","language":"en","title":"The Interplay Between the Contemporary Sacred and Secular","broadcastable":true,"draft":null,"has_indexable_attachment":true,"indexable":true}}["work"]; window.loswp.workCoauthors = [33865181]; window.loswp.locale = "en"; window.loswp.countryCode = "SG"; window.loswp.cwvAbTestBucket = ""; window.loswp.designVariant = "ds_vanilla"; window.loswp.fullPageMobileSutdModalVariant = "full_page_mobile_sutd_modal"; window.loswp.useOptimizedScribd4genScript = false; window.loswp.appleClientId = 'edu.academia.applesignon';</script><script defer="" src="https://accounts.google.com/gsi/client"></script><div class="ds-loswp-container"><div class="ds-work-card--grid-container"><div class="ds-work-card--container 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By Tyler Roberts</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="23376180" href="https://independent.academia.edu/TylerRoberts2">Tyler Roberts</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Journal of the American Academy of Religion, 2014</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Encountering Religion: Responsibility and Criticism after Secularism. By Tyler Roberts","attachmentId":116442459,"attachmentType":"pdf","work_url":"https://www.academia.edu/121605931/Encountering_Religion_Responsibility_and_Criticism_after_Secularism_By_Tyler_Roberts","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/121605931/Encountering_Religion_Responsibility_and_Criticism_after_Secularism_By_Tyler_Roberts"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="2" data-entity-id="89962895" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/89962895/The_Secularization_and_Democratization_of_Mysticism_Recent_Takes_on_William_James_Work">The Secularization and Democratization of Mysticism - Recent Takes on William James' Work</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="70437539" href="https://u-szeged.academia.edu/ZsuzsannaSzugyiczki">Zsuzsanna Szugyiczki</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Zsuzsanna Szugyiczki, 2020</p><p class="ds-related-work--abstract ds2-5-body-sm">In The Varieties of Religious Experience, William James turned the scientific attention towards the study of religious experiences, particularly mystical experiences, which, according to James, fundamentally shape religion and have a central role in the life of the individual as well. Focusing on such a seemingly rare phenomenon experienced by a few people seemed contradictory for many. Almost 120 years later, The Varieties is still a reference point for religious experiences. Besides shaping the study of religious experiences, this often-debated book also contributed to the general approach to religion. In the attempt to examine this question, I am starting my paper by writing about William James’ definition of religion, the central aspect of mystical experiences, which is connected to this definition, and the criteria of mystical experiences. Secondly, I highlight two sharply different contemporary theoretical approaches to mystical experiences that refer to William James: the secularization of mystical experiences by Richard H. Jones and the democratization of mysticism by Paul Croce. Furthermore, I am introducing an approach by Sir Alister Hardy, whose approach is similar to James’, but has a different scientific foundation. 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Nemzetközi Jubileumi Teológuskonferenciájának Tanulmánykötete : VOLUME OF THE 10TH JUBILEE CONFERENCE OF JUNIOR THEOLOGIANS AND DOCTORAL STUDENTS Budapest, Magyarország : Doktoranduszok Országos Szövetsége (DOSZ) (2020) 651 p. pp. 589-603. , 15 p.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"The Secularization and Democratization of Mysticism - Recent Takes on William James' Work","attachmentId":93657735,"attachmentType":"pdf","work_url":"https://www.academia.edu/89962895/The_Secularization_and_Democratization_of_Mysticism_Recent_Takes_on_William_James_Work","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/89962895/The_Secularization_and_Democratization_of_Mysticism_Recent_Takes_on_William_James_Work"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="3" data-entity-id="96538926" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/96538926/Between_naturalism_and_religion_philosophical_essays">Between naturalism and religion: philosophical essays</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="256648032" href="https://independent.academia.edu/BreitHeiko">Heiko Breit</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Journal of Moral Education, 2010</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Between naturalism and religion: philosophical essays","attachmentId":98410062,"attachmentType":"pdf","work_url":"https://www.academia.edu/96538926/Between_naturalism_and_religion_philosophical_essays","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/96538926/Between_naturalism_and_religion_philosophical_essays"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="4" data-entity-id="72669436" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/72669436/William_James_Revisted_Pragmatic_Approaches_to_Religion">William James Revisted: “Pragmatic” Approaches to Religion</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="188594875" href="https://independent.academia.edu/DLamberth">David Lamberth</a></div><p class="ds-related-work--metadata ds2-5-body-xs">2020</p><p class="ds-related-work--abstract ds2-5-body-sm">This essay examines how William James conceptualized the philosophy of religion, including his view about the future of religion, for the purpose of aiding our own view on the future of this field in the present age. It focuses on three different aspects of his thought about religion against a backdrop of the centrality of our evolutionary, creaturely frame. First, I talk about selected pre-Varieties essays, in which James focuses on the relations of thought and action. In so doing, I will note where theism fits in for James then, and attend to his very straightforward conceptual generalizations about what religion implies. Second, I talk about James’s psychological findings about religion, glossing some of the details of Varieties with regard to the individual and social aspects of religion. And third, I turn briefly to the developed “pragmatic” and “radical-empiricist” period of James’s thought, where he delineates religion’s connection to his pluralistic meliorism. This culminate...</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"William James Revisted: “Pragmatic” Approaches to Religion","attachmentId":81506214,"attachmentType":"pdf","work_url":"https://www.academia.edu/72669436/William_James_Revisted_Pragmatic_Approaches_to_Religion","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/72669436/William_James_Revisted_Pragmatic_Approaches_to_Religion"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="5" data-entity-id="83132392" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/83132392/The_religious_naturalism_of_William_James_a_new_interpretation_through_the_lens_of_liberal_naturalism">The religious naturalism of William James : a new interpretation through the lens of liberal naturalism</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="224923793" href="https://independent.academia.edu/JacobBunzl">Jacob Bunzl</a></div><p class="ds-related-work--metadata ds2-5-body-xs">2019</p><p class="ds-related-work--abstract ds2-5-body-sm">This thesis argues that recent developments in philosophical naturalism mandate a new naturalistic reading of James. To that end, it presents the first comprehensive reading of James through the lens of liberal rather than scientific naturalism. Chapter 1 offers an extensive survey of the varieties of philosophical naturalism that provides the conceptual tools required for the rest the thesis, and allows us to provisionally locate James within the field. Crucially, it establishes the coherence and validity of a radical form of liberal naturalism that rejects &#39;the causal closure of the physical&#39;, and endorses doctrines of strong emergentism and macro-causation. The thesis will argue that it was to this form of naturalism that James was ultimately committed. Chapter 2 provides a detailed chronological treatment of James&#39;s key published works, seeking to understand the development of certain core naturalistic themes over the course of his career. It unearths a nascent doctr...</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"The religious naturalism of William James : a new interpretation through the lens of liberal naturalism","attachmentId":88586452,"attachmentType":"pdf","work_url":"https://www.academia.edu/83132392/The_religious_naturalism_of_William_James_a_new_interpretation_through_the_lens_of_liberal_naturalism","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/83132392/The_religious_naturalism_of_William_James_a_new_interpretation_through_the_lens_of_liberal_naturalism"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="6" data-entity-id="1984552" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/1984552/Religion_within_the_Immanent_Frame">Religion within the Immanent Frame</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="320895" href="https://fbk.academia.edu/PaoloCosta">Paolo Costa</a></div><p class="ds-related-work--abstract ds2-5-body-sm">A tricky question lies behind the whole secularization debate. What will be of “secularity” after the supposed demise of its opponent? Will it still make sense to speak of the “secular” in the absence of a “transcendent” alternative? At first sight, it would seem more sensible to ask this question against the backdrop of historical scenarios such as Gauchet’s “la sortie de la religion”. The issue could then be settled by resorting to Wittgenstein’s famous metaphor of the ladder: we employ religion to dispose of religion just as we employ philosophy to “throw away” the ladder after climbing up on it. But what will the world look like after that? Many observers of the contemporary world apparently think that the endpoint will be an atmosphere of “widespread indifference” (Bruce). Yet, if one is inclined, as I am, to give more credit to Taylor’s view that religion is likely to preserve an “independent motivating force” also in the future, it makes sense to try to formulate hypotheses on how human religiosity will look like in the context of the new secular conditions of belief. And, a fortiori, it makes sense, more generally, to ask how these new religious expressions will help to extend and refine our understanding of the religieux on the whole. Taking cue from the current flourishing of initiatives and theories on “walking”, I will argue in my paper that the human “désire d’éternité” is likely to appear in the guise of an oversignification of ordinary practices. I propose, then, to see in this need to force the limits of ordinary life a resilient disposition to establish an intentional relationship with the totality of experience, yet without embracing or confronting it from an external “view-from-nowhere” standpoint.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Religion within the Immanent Frame","attachmentId":28825339,"attachmentType":"pdf","work_url":"https://www.academia.edu/1984552/Religion_within_the_Immanent_Frame","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/1984552/Religion_within_the_Immanent_Frame"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="7" data-entity-id="32383981" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/32383981/Between_Faith_and_Belief_reviewed_by_Colby_Dickinson_">Between Faith and Belief (reviewed by Colby Dickinson)</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="16753" href="https://agsmorester.academia.edu/joerischrijvers">joeri schrijvers</a></div><p class="ds-related-work--abstract ds2-5-body-sm">Joeri Schrijvers' latest study in contemporary continental philosophy and the possibility of the religious steers immediately toward very familiar terrain: the possibility of atheism, the phenomenon of secularism and the 'return of religion' in recent continental thought. Considering a number of popular writers, such as John Caputo, Jean-Luc Nancy, Peter Sloterdijk, and Jean-Luc Marion, to name only the most prominent, Schrijvers looks not only to how their arguments are rooted in the nuanced philosophies of Heidegger, Levinas and Derrida, but he also begins to critique the narrow interests they maintain in attempting to overcome ontotheology and metaphysics once and for all (the subject too of his earlier study Ontotheological Turnings, also with SUNY Press). Such efforts, according to Schrijvers, are really a matter of philosophical hubris—that is, of presenting a totalizing narrative that really cannot be declared as such to exist as an enclosed space. By focusing on lesser known figures such as Reiner Schürmann and Ludwig Binswanger, Schrijvers deftly parses the arguments given for moving beyond Christianity in the work of several of the aforementioned authors, and mounts a position that faith without belief is 'phenomenologically impossible' as this formulation leaves our embodied existence out of the picture. In short, these critiques of metaphysics attempt to present a world without love and a love without world. There is a subtle criticism but also defense of tradition that Schrijvers mounts in this book through the turn to love and life as they 'outwit' tradition, while simultaneously grounding themselves in it. It is the task of the book as a whole to preserve metaphysics as a possibility through a philosophical account of incarnation developed alongside Binswanger's phenomenology of love. By contrasting Binswanger with Heidegger in order to elucidate a phenomenology of religious life, Schrijvers promotes a more robust, intersubjective way of being in the world that can more adequately account for the role of love in one's life—an acknowledgement too of the necessity for being-with others (and otherness itself) that describes how we, ontically, do exist in our world, and in the lived institutions and religions that comprise it. We cannot simply abandon such ways of being in the world in favor of a purely abstracted critique of every institutional order. The other before us gives us something that we cannot give ourselves and, to put things rather bluntly, this matters a good deal in terms of how we experience life and love. To abstractly develop an anarchic, gnostic or antinomian critique of all institutional, systematic, ordered and religious ways of being in our world without acknowledging our embodied ('incarnational') reality of needing such forms (such as he charges Caputo, Nancy and Sloterdijk of aiding) is to miss a major feature of what it means to be human. Though this may sound like an overly simplistic account of Schrijvers' rigorous treatment of a much more complex argumentation as it is pursued in each thinker's works, it is a major strength of the book that he is able to distil matters into such clear lines of thought. What struck me time and again while reading this book was its entirely readable quality, as if I were listening to someone who wasn't trying to hastily dispatch a difficult argument as much as it was the voice of someone who has such a strong grasp of the field as to render their commentary in crisp and lucid prose. This book is a reliable guide to a series of ongoing debates in continental thought that have seemed for some time to be at an impasse. My intuition is that this impasse has mainly resulted from somewhat partisan entrenchments (phenomenology versus deconstruction) that refuse to engage with the connections between diverse methodologies. Schrijvers' fine work navigates this impasse with precision and fairness, and thereby gives us a path forward for maintaining embodied religious practice in our world today.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Between Faith and Belief (reviewed by Colby Dickinson)","attachmentId":55554629,"attachmentType":"pdf","work_url":"https://www.academia.edu/32383981/Between_Faith_and_Belief_reviewed_by_Colby_Dickinson_","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/32383981/Between_Faith_and_Belief_reviewed_by_Colby_Dickinson_"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="8" data-entity-id="1256142" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/1256142/A_Phenomenological_Challenge_to_Enlightened_Secularism_">A Phenomenological Challenge to "Enlightened Secularism"</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="2129" href="https://nottingham.academia.edu/IanJamesKidd">Ian James Kidd</a></div><p class="ds-related-work--abstract ds2-5-body-sm">Debates about the conflict between science and religion often turn on the related questions of what the basis of religious belief is, and how, if at all, those beliefs can be challenged. Focusing on Philip Kitcher's recent proposals concerning an "enlightened secularism", I argue that the idea that religious belief can be dissolved by cognitive challenge relies upon a facile conception of the nature of religious belief. I use William James’s theory of the emotions, and his related discussion of ‘temperaments’, to argue that religious (and naturalistic) commitments are grounded in tacit, inarticulate ways that one finds oneself in a world. The temperamental nature of religious and naturalistic commitments renders the 'solubility thesis' untenable because it entails that those commitments are prior to rational and evidentiary considerations. Enlightened secularists must therefore consider new ways of challenging religious belief.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"A Phenomenological Challenge to \"Enlightened Secularism\"","attachmentId":29377358,"attachmentType":"docx","work_url":"https://www.academia.edu/1256142/A_Phenomenological_Challenge_to_Enlightened_Secularism_","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/1256142/A_Phenomenological_Challenge_to_Enlightened_Secularism_"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="9" data-entity-id="100475873" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/100475873/David_Humes_Dialogues_concerning_Natural_Religion_1757_Is_the_concept_of_the_sacred_a_fundamentalist_type_of_sympathy_Reflections_on_institutionalized_religion_and_the_anthropology_of_the_Sacred">David Hume's Dialogues concerning Natural Religion [1757] (Is the concept of the ‘sacred’ a fundamentalist type of ‘sympathy’)? Reflections on institutionalized religion and the anthropology of the Sacred</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="266526274" href="https://tdt.academia.edu/MPaganopoulos">Michelangelo Paganopoulos</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Anthropology and Enlightenment Association of Social Anthropologists of the UK and Commonwealth Decennial Conference Edinburgh, 19-22 June 2014, 2014</p><p class="ds-related-work--abstract ds2-5-body-sm">David Hume's reputation as a “moral atheist” (Gaskin 1988/1998) was based on his distinction between the spheres of everyday morality and the institutionalized dogmas of the Church. In discussing morality in relation to the category of the ‘anthropology of religion’, this paper compares the contrasting approaches of David Hume, Emile Durkheim, and Carl G. Jung in terms of Hume’s ‘science of man’ against Durkheim’s science of the ‘sacred’ and Jung’s ‘archetypes’, respectively, to question the Durkheimian moral concept of the ‘Church’ as a moralized step too far from Hume's emancipating concept of ‘natural religion’. In this context, the paper asks whether the concept of the ‘sacred’, which is embedded throughout the history of the ‘anthropology of religion’ in various ways and contexts, constitutes a Christianized fundamentalist way of thinking, ideologically manifested as a kind of naturalized enthusiasm, carrying further theoretical and methodological, as well as ethical and historical implications regarding the study of the Sacred in the 'anthropology of religion'. By liberating, or “secularizing”, Durkheim's approach to the sacred from its moral implications, when associated with the evolution of the morality of purity and pollution (Douglas 1966), the paper expands on the question of moralization of theoretical approaches to the category of ‘religion’ itself, on the one hand, by looking at moral sense as an intuition and, on the other hand, as an institutionalized habitus. In doing so, the paper compares anthropological and psychological approaches to Belief, Design, and Experience, in relation to the ‘sacred’ as a tool of analysis of religious experience in the paradoxical terms of “belief” (Ruel 1982: 9-31) grounded as religious “totalism” (Anthony and Robbins 1995: 10-50), which transgresses the institution and its material history in “spiritual” and moralized realms as an ontological matter of Western theological concepts of Freedom and Otherness. The paper hence investigates the hypothesis that such experiential transgressions, which can lead to religious violence and genocide, cross into the theoretical boundaries within the category of ‘religion’ itself, not to mention its experiential limits as well as its historical association with colonialism, hence constituting a rather fundamentalist ‘educative’ approach to theory and history as part of the wider complex of institutions that support coloniality and its status quo. By transgressing the historical limits of the category of ‘religion’, the paper further wonders whether the human is naturally a fundamentalist animal motivated by sacred delusions, passions, and self-centrism, as manifested in Hume’s Dialogues through the characters of Philo, Demea, and Cleanthes, whose personal emotions challenge the Christian ideal of transgression and unity expressed in numinous sacred experiences. At the same time, the author examines whether this secularized approach to the sacred is limited in terms of the emotional and subliminal feelings of religious practices. This finding carries further implications regarding methodological issues of interpretation in anthropology and ethnography and the gap between theory and practice.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"David Hume's Dialogues concerning Natural Religion [1757] (Is the concept of the ‘sacred’ a fundamentalist type of ‘sympathy’)? Reflections on institutionalized religion and the anthropology of the Sacred","attachmentId":112222279,"attachmentType":"pdf","work_url":"https://www.academia.edu/100475873/David_Humes_Dialogues_concerning_Natural_Religion_1757_Is_the_concept_of_the_sacred_a_fundamentalist_type_of_sympathy_Reflections_on_institutionalized_religion_and_the_anthropology_of_the_Sacred","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/100475873/David_Humes_Dialogues_concerning_Natural_Religion_1757_Is_the_concept_of_the_sacred_a_fundamentalist_type_of_sympathy_Reflections_on_institutionalized_religion_and_the_anthropology_of_the_Sacred"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div></div></div><div class="ds-sticky-ctas--wrapper js-loswp-sticky-ctas hidden"><div class="ds-sticky-ctas--grid-container"><div class="ds-sticky-ctas--container"><button class="ds2-5-button js-swp-download-button" data-signup-modal="{"location":"continue-reading-button--sticky-ctas","attachmentId":41619742,"attachmentType":"pdf","workUrl":null}">See full PDF</button><button class="ds2-5-button ds2-5-button--secondary js-swp-download-button" data-signup-modal="{"location":"download-pdf-button--sticky-ctas","attachmentId":41619742,"attachmentType":"pdf","workUrl":null}"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span>Download PDF</button></div></div></div><div class="ds-below-fold--grid-container"><div class="ds-work--container js-loswp-embedded-document"><div class="attachment_preview" data-attachment="Attachment_41619742" style="display: none"><div class="js-scribd-document-container"><div class="scribd--document-loading js-scribd-document-loader" style="display: block;"><img alt="Loading..." src="//a.academia-assets.com/images/loaders/paper-load.gif" /><p>Loading Preview</p></div></div><div style="text-align: center;"><div class="scribd--no-preview-alert js-preview-unavailable"><p>Sorry, preview is currently unavailable. 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